The Definitions And Theories On Globalisation Politics Essay

The Definitions And Theories On Globalisation Politics Essay Without an iota of doubt it can be said that one of the metanarratives of our time is globalisation. Indeed, the phrases like the world has become a global village have become clichà ©s. To quote Fred Halliday Globalization has become, over the past few years, the catchword of international economic and political analysis. [Halliday, 2000, pp. 238] David Held and Anthony Mcgrew have expressed this in a slightly different way Indeed, globalization is in danger of becoming, if it has not already become, the clichà © of our times: the big idea which encompasses everything from global financial markets to the Internet but which delivers little substantive insight into the contemporary human condition [Held, Mcgrew, et al. 1999, pp. 1] They then superinduce globalization reflects a widespread perception that the world is rapidly being moulded into a shared social space by economic and technological forces and that developments in one region of the world can have profound consequences f or the life chances of individuals or communities on the other side of the globe.[Ibid] Here in this paper, first we will deal with the definitional and conceptual aspects of globalization. Then we will focus on the prospects and challenges of globalization. Finally, we will try to arrive at a cogent conclusion. DEFINITION AND CONCEPTUALIZATION: Globalization has been defined by different writers in different ways. Indeed, it has got different meanings to different people. According to Anthony Mcgrew, in simplest terms, globalization refers to widening, deepening and speeding up of worldwide interconnectedness [Mcgrew in Smith and Baylis (ed), pp. 20]. Martin Griffiths and Terry O Callaghan have defined is as the acceleration and intensification of mechanisms, processes and activities that are allegedly promoting global interdependence and perhaps ultimately global political and economic integration. It is, therefore, a revolutionary concept, involving the deterritorialisation of social, political, economic, and cultural life. [Griffiths and OCollaghan, 2004, pp. 126-127]. According to Steve Smith and John Baylis, globalization is the process of increasing interconnectedness between societies such that events in one part of the world have more and more effects on peoples and societies for away. They have also conceptualized the global world as one in which political, economic, cultural and social events become more and more impact. [Smith and Baylis ed, 2005, pp. 8] It is to be viewed not as a mere series of reforms giving free rein to transnational companies but as a radical programme to reshape the entire, economic, political, legal and ideological landscape of capitalism [Zuege, Leys et al (ed), 2006, pp. 1]. Amiya Kumar Bagchi has provided a different interpretation of globalization in his paper Womans Employment and well-being in a Globalising world as a deliberate concatenation and control of processes of production, exchange, information and services by the rich in rich nations of the world in collusion with the rich of most countries so as to increase their own power and wealth at the cost of the poor and disadvantaged everywhere. [Bagchi in Kar (ed), 2005, pp. 276] We may cite a few more definitions of globalization In words of Giddens, globalization refers to the intensification of worldwide social relations which link distant localities in such a way that local happenings are shaped by events occurring many miles away and vice versa. [Quoted in Smith and Baylis (ed), 2005, pp. 24] Gilpin calls it The integration of the world-economy. [Ibid]. Scholte conceptualizes it in terms of De-territorialisation or à ¢Ã¢â€š ¬Ã‚ ¦ the growth of supraterritorial relations between people. [Ibid] David Harvey defines globalization in terms of time space compression. [Ibid] Anthony Mcgrew defines globalisation as a historical process involving a fundamental shift or transformation in the spatial scale of human social organization that links distant communities and expands the reach of power relations across regions and continents. [Mcgrew in Smith and Baylis (ed), 2005, pp. 24] In his presidential address to the 78th Annual Conference of the Indian Economic Association (28-30 Dec, 1995), Deepak Nayyar defined globalization as the expansion of economic activities across political boundaries of the nation states. More important, perhaps, it refers to a process of increasing economic integration and growing economic inter-dependence between countries in the world economy. It is associated not only with an increasing cross-border movement of goods, services, capital, technology, information and people also with an organization of economic activities which straddles national boundaries. [Nayyar, 1996, pp. 1] Held and Mcgrew have written, A satisfactory definition of globalization must capture each of these elements : extensity (stretching), intensity, velocity and impact. And a satisfactory account of globalization must examine them thoroughlyà ¢Ã¢â€š ¬Ã‚ ¦. By acknowledging these dimensions a mere precise definition of globalization can be offered. Accordingly, globalization can be thought of as: a process (or set of process) which embodies a transformation in the spatial organization of social relations and transactions assessed in terms of their extensity, intensity, velocity and impact generating transcontinental or interregional flows and networks of activity, interaction, and the exercise of power. [Held and Mcgrew (ed), 1999, pp. 15-16]. According to C. Sheela Reddy, Globalisation is a complex, multidimensional, social, economic, cultural, technological and political process in which the mobility of capital, ideas, technology, organizations and people has acquired a growing global and transnational form. Advances in new technology (in particular information and communications technology), cheaper and quicker transport, trade, liberalization, increase in financial flows and growth in the size and power of corporations are its distinctive features. It is a blessing to people benefitting from the new opportunities. At the same time others are being left behind in poverty, effectively marginalized from the hopes that globalization holds out. [Reddy, 2008, pp. 84] Thus, from the above definitions, we may reiterate some important aspects of globalization like increasing interaction of social, economic, and political activity, relative deterritorialisation and de-nationalisation of the state, increasing movements of good and services, deregulation of national economy and so on. Anthony Mcgrew observes that globalization is characterized by a stretching of social, political and economic activities across political frontiers. the intensification, or the growing magnitude of interconnectedness in almost every sphere of social existence. the accelerating pace of global interactions and processes as the evolution of world wide systems of transport and communication. the growing extensity, intensity and velocity of global interactions. [Mcgrew in Steve and Baylis (ed), 2005, pp. 22] PERIODISATION OF GLOBALISATION: The periodisation of the process of globalization has been a matter of intense debate. Some regard it as a new phenomenon, while others regard it as the new phase of an old phenomenon and thus old wine in a new bottle. Chandan Sengupta has written One opinion is that the concept of globalization dates back to the voyage of discovery in the 15th century. According to Immanuel Wallerstein, the capitalist economic foundation of globalization was laid as early as in the16th century. Ronald Roberstson traced the historical temporal path of globalization to the present complex structure of global system through five phases: (i) the germinal (1400-1750) phase of dissolution of christendom an emergence of nationalism in Europe, (ii) the incipient (1750-1875) phase of nation state and the initial phase of internationalism and universalism in Europe, (iii) the take off (1875-1925) phase of conceptualization of the world as a single international society, global calendar, first world war, mass international migration and inclusion of non-Europeans in the international club of nation states; (iv) the struggle for hegemony (1925-1969) phase of cold war, the emergence of legue of Nations and the UN, and the emergence of third world, and (v ) the uncertainty (1969-1992) phase of space exploration, recognition of global environmental problem and global mass media, via space technology [ ] The roots of newly emerging forces of globalization have been traced in specific economic and political developments in the late 1980s or early 1990s. [Sengupta, 2001, pp. 3137] TWO PERSPECTIVES OF THE CONCEPTUAL CONSTRUCTIONS OF GLOBALISATION: According to Chandan Sengupta, there are two broad contexts in which globalization has been defined. These two contexts are not very far from one another. One is the economic context, the other that of non-economic which broadly includes socio-cultural, historical and political dimensions of globalization. Such a division of however, the author admits, in reality appear to be false because it is difficult to observe cultural dimensions of globalization totally independent of its material aspects. Scholars like Immanuel Wallerstein have resorted to the first perspective. While, Giddens, Robertson and Waters et. al, have tried to look globalization through the prism of socio-cultural perspective. [Ibid, pp. 3138]. THE GLOBALISATION DEBATE AND THE THREE SCHOOLS OF THOUGHT: Anthony, Mcgrew, David Held et. al have pointed out three broad schools of thought in relation to the globalization debate namely the hyperglobalizers, the sceptics, and the transformationalists. In essence each of these schools may be said to represent a distinctive account. We will highlight briefly what these theses are: For the hyperglobalisers, such as Ohmae, contemporary globalization defines a new era in which peoples everywhere are increasingly subject to the disciplines of the global marketplace. By contrast the sceptics, such as Hirst and Thompson, argue that globalization is essentially a myth which conceals the reality of an international economy increasingly segmented into three major regional blocs in which national governments remain very powerful. Finally, for the transformationalists, chief among them being Rosenau and Giddens, contemporary patterns of globalization are conceived as historically unprecedented such that states and societies across the globe are experiencing a process of profound change as they try to adapt to a more interconnected but highly uncertain world. Interestingly more of these three schools map directly on to traditional ideology positions or worldviews. [Held and Mcgrew, et. al, 1999, pp. 2] Held and others have also summarized the three dominant tendencies of globalization debate in a tabular form as follows. Conceptualizing globalization: three tendency Hyperglobalists Sceptics Transformationalists Whats new? A global age Trading blocs, weaker geogoverance than in earlier periods Historically unprecedented levels of global interconnectedness Dominant features Global capitalism, global governance, global civil society World less interdependent than in 1890s Thick'(intensive and extensive) globalization Power of national governments Declining or eroding Reinforced or enhanced Reconstituted restructured Driving forces of globalization Capitalism and technology States and markets Combined forces of modernity Pattern of stratification Erosion of old hierarchies Increased marginalization of south New architecture of world orders Dominant motif McDonalds, Madonna etc. National interest Transformation of political community Conceptualization of globalization As a reordering of the framework of human action As internationalization in regionalisation As reordering of interregional relations and actions at a distance Historical trajectory Global civilization Regional blocs / clash of civilizations Indeterminate global integration and fragmentation Summery argument The end of the nation-state Internationalisation depends on state acquiescence and support Globalization transformation state power and world politics [Ibid, pp. 10] It is noteworthy that when it comes to the sources of contention in the globalization debate, Held and others have mentioned five principal sources namely conceptualization causation periodisation impacts and the trajectories of globalization. [Held and Mcgrew et al.,1999,p10 ] It is not the purpose of this paper to explore them all at length. So, we will limit our discussion to the prospects and challenges of globalization only. PROSPECTS OF GLOBALISATION: Globalisation is a double edged phenomenon. It has got prospects as well as challenges. As regards the prospects or post dimensions of globalization, Smith and Baylis have written: The pace of economic transformation is so great that it has created a new world politics. States are no longer closed units and they cannot control their economies. The world economy is more interdependent than ever, wit trade and finances ever expanding. Communications have fundamentally revolutionized the way we deal with the rest of the world. We now live in a world where events in one location can be immediately observed in the other side of the world. Other side of the world. Electronic communications alter our notions of the social groups we work and live in. There is now, more than ever before, a global culture, so that most urban areas resemble one another. The world shares a common culture, much of it emanating from Hollywood. The world is becoming more homogeneous. Differences between peoples are diminishing. Time and space seem to be collapsing. Our old ideas of geographical space and of chronological time are undermined by the speed of modern communications and media. There is emerging a global polity, with transnational social and political movements and the beginnings of a transfer of allegiance from the state to sub-state, transnational, and international bodies. A cosmopolitan culture is developing. People are beginning to think globally and act locally. A risk culture is emerging with people realizing both that the main risks that face them are global (pollution and AIDS) and that states are unable to deal with the problems. [Smith and Baylis, 2005, pp. 10-11] C. Sheela Reddy wrote about the positive dimensions of globalizations as follows Increasing economic opportunities for countries to find markets in which their labour forces can compete effectively. Opportunities for countries with institutional and technical infrastructure to attract investments. Increasing consumer choice and falling prices for individuals around the world. Increasing protection of vulnerable groups, as communications technology facilitates global awareness and actions by international solidarity and human rights movements. Better protection of the right to seek, receive and impact information through new communication tools including cellular phones, satellite television and the internet. The right of freedom of association or freedom of assembly for which physical presence is no longer required due to new communication tools. Facilitating exchange of information on social policies and services, access to educational information and multicultural link with people of other cultures. [Reddy, 2008, pp. 86] Certain writers argue that now national boundaries do not stand in way of process of an individual or a community thanks to globalization. Men (and women) have gained access to the treasure of knowledge and culture which is the product of genius all over the world. Now local communities have the opportunity to benefit from technology information, services, and markets available anywhere in the world. Finally, globalization has created an awareness regarding the global environment all over the world, and different nations have come to recognize global problems as a matter of their individual and collective responsibility [Gauba, 2005, pp. 173] Another section of writers who strike a balance between the merits and demerits of globalization have noted that globalisation has raised per capita income in the world to three times since 1945; it has created awareness regarding environment, and congenial conditions for disarmament. It has brought the condition of subordinate groups to limelight and inspired them to form their global organizations for their emancipation. It has also liberated them from the ideological domination of their local communities and enabled them to fight for their legitimate rights. [Ibid] As regard the impact of globalization on women, Lene Sjorup has written: women are ( ) involved in globalization at a number of interlocking, diverse and sometimes even contradictory levels. They may very well be the victims of one aspect of globalization, while they remain central actors in other aspects. Why, I ask myself, paint a picture of an overwhelming enemy confronting women, when a more detailed socio-religio-political analysis shows that women participate in complicated ways in global developments? Women surely are confronted with a number of obstacles at many levels. But, why use a mega-term like globalisation for describing the arch-enemy, instead of analyzing the many forms of oppression women face within the process of globalization, and including those from which we also benefit. [Sjorup, 1997, pp. 97] Thus, it would be wrong to treat globalization as a total anathema. As regards the future of globalization, Stanley Fischer (the first Deputy Managing Director of IMF) commented to Closing Panel Discussion of IMF on Aug 26, 2000: What about the future (of globalization)? Two cheering observations to begin with: First, most developing countries continue to liberalize trade despite their complaints about the global trading system. We calculate an index of trade barriers for individual IMF member countries. Almost uniformly, it shows that barriers to trade have been declining in the developing countries. They understand that unilateral trade liberalization is in their own interest, they are arguing for the advanced countries to open up not for themselves to close down and that is good news. Second, despite the recent crisis, capital accounts in almost all emerging market countries have remained open. And the two largest economies with relatively closed capital accounts. They understand that is the best way to go. They understand that is the best way to go. They are doing it cautiously and gradually and they are right to do it that way. But the direction in which they are moving is clear. Policy-makers in almost all developing countries have no intention of reversing the process of capital account opening, despite their complaints over much of what is going on in the world, and despite their concerns over the recent crises. [http: // www.imf.org/external / np/ speeches/2000/082600.htm. visited on 21/03/10 at 8.30 p.m] He has also mentioned two forecasts.The first is conditional : if we, and this means policy makers of the advanced countries and the international institutions, manage the processes well and bring the developing countries into the process of globalization, it will continue, to the potential benefit of all and to the likely benefit of almost all. And, second, there will be surprises along the way. [Ibid] CHALLENGES OF GLOBALISATION: The rewards of globalization has not been uniform and equitable. It has benefitted only a certain category of states and people. M.A. Ommen has even called it a contrived phenomenon. He cites three reasons why globalization is not the culmination of a natural process: Firstly, the world today is virtually governed by the G-7 countries (the USA, the UK, Japan, Canada, France, Germany, and Italy). The IMF, World Bank and the World Trade Organization (WTO), the avatar of GATT, are neatly co-opted into the process of the economic management of the world. Second, science and technology are not a free pursuit. They are in captivity, so to say. The military powers (this includes the former Soviet Union) and transnational corporations (TNCS) have manipulated science technology for power and profit. This trend continues. The end of cold war has not materially altered the situation. Third, the United States of America as Prof. Vernon points out, has been trying to create an international system in its own image has pioneered the so-called development ideology to counter communism. [Ommen, 1995, pp.75] GLOBALISATION : THE NEW AVATAR OF IMPERIALISM Some scholars are viewing globalization as the new face of imperialism. They are of the view that imperialist globalization is gradually spreading its wings to cast an abysmally dark shadow world over. Thinkers like Ranen sen are very much critical of this contretemps. He writes Globalisation is paving the way for the US imperialism which is out to exploit the unipolar geopolitics. Militarization and more aggressive programmes are designed within framework of hegemenistic objectives of the CIS authorities à ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦.. Washington has a long-term plan to destabilize the south and central Asian countries which have untapped hydrocarbon resource. Afghanistan has a massive resource of natural gas and Iraq has a developed oil industry. The US scheme of subversion in Afghanistan, Iraq and adjacent countries in nothing new. After becoming the hegemonistic ruler of world capitalist order, following the collapse of the USSR, Wash ington pressed Pentagon more vigorously into service to dominate the oil and natural gas sectors in those countries.[Sen in Kar (ed) 2005, pp. 93-94] It is often claimed that globalization has led to the increasing interdependence. Now, the basic questions concern. Interdependence among and who are the beneficiaries? Samit Kar writes in the preface of GLOBALISATION : ONE WORLD MANY VOICES [pp. 12] Is this interdependence of world society real or tilted in favour of the richer nations? Neo-Marxists are also apprehensive of the lopsided development brought by globalization Robert Cox and other neo-Marxists à ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦ stress the uneven hierarchical nature of economic globalization. The global economic power is increasingly concentrated in the leading industrialised countries, including the United States, Japan, and the States of Western Europe. That means the economic globalization will not benefit the impoverished masses of the Third World. Nor will it improve the living standards of the poor in the highly industralised countries. [Jackson and Sorensen, 2003, pp. 217] Mahuya Chakrabarty writes in the same vein in the article Free Market Globalisation: Oil conflict and US aggression-This so-called free market globalization does not actually mean the spread of productive capital in the world but the accelerated accumulation and concentration of capital in the few imperialist countries, chiefly the US. Liberalization, p rivatization and deregulationà ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦ the key factors attached with free market globalization à ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦.. have accelerated the outflow of social weather created by the people from the neo-colonies to the neo-imperialist countries. Here, the principal actor is the MNCs à ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦ the multinational agencies like the IMF, World Bank and WTO. [Chakrabarty in Kar (ed), 2005, pp. 108] Ranen Sen has written Globalisation is a bid to restructure the power and politics of developed capitalist countries under the US hegemony. It is in a way to recolonization through the trinity of World Bank, IMF and WTO. [Sen in Kar (ed), 2005, pp. 94] In the same tune Petras and Polychroniou, have pointed out the real nature and motives of these financial institutions These institutions were controlled by appointees of the respective imperial states and their function was to displace national markets and local producers and undermine popular social legislation in order to facilitate the entry of multinationals and the primacy of domestic export elites producing for the markets of the imperial counties. [Petras and Polychroniou, 1997, pp. 2251] GLOBALISATION AND UNEVEN DEVELOPMENT: The process of globalization is highly uneven. Deepak Nayyar observes There are less than a dozen developing countries which are an integral part of globalization in the late twentieth century. Argentina, Brazil and Mexico in Latin America and Korea, Hong Kong, Taiwan, Singapore, China, Indonesia, Malaysia and Thailand in Asia. These eleven countries accounted for about 30 percent of total exports from developing countries during the period 1970-1980. This share rose to 59 per cent in 1990 and 66 per cent in 1992. The same countries, excluding Korea, were also the main recipients of direct investment in the developing world accounting for 66 per cent of the average annual inflows during the period 1981-1991à ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦ this evidence suggests that globalization is most uneven in its spread and there is an exclusion in the process. Sub-Saharan Africa, West Asia, Central Asia and South Asia are simply not in the picture, apart from many co untries in Latin America, Asia and the Pacific which are left out altogether. [Nayyar, 1996, pp. 15] Nayyar also notes that the benefits of integration with the world economy, through globalization, would accrue only to those countries which have laid the requisite foundations for industrialization and development. This means investing in the development of human resources and the creation of a physical infrastructure. This means the acquisition of technological and managerial capabilities at a micro-level. This means the creation of institutions that would regulate, govern and facilitate the functioning of markets. In each of these pursuits, strategic forms of state intervention are essential. The countries which have not created these pre-conditions could end up globalizing prices without globalizing incomes. In the process, a narrow segment of their population may be integrated with the world economy, in terms of consumption patterns or living styles, but a large proportion of their population may be marginalized even further. [Ibid, pp. 16] According to C. Sheela Reddy, the benefits of economic globalization have not accrued to the majority due to certain adverse consequences like: The increase of inequalities among regions and nations, within nations and among individuals The continued growth of poverty. The increase of peoples vulnerability due to social risks such as unemployment and crime. The decrease in opportunities for regions, nations, communities and individuals to enjoy the benefits and advantages provided by globalization. à ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦ Thus the benefits of globalization are not uniformly enjoyed at present as many people still live in poverty and the result of alleviation efforts are uneven within and between the regions of the world. [Reddy, 2008, pp. 87-88] Hirst and Thompson have made a very harsh criticism of globalization. According to them, the most extreme versions of globalizations are a myth. In support of this claim, they have offered five arguments. First, the present internationalized economy is not unique in history. In some respects they say it is less open than the international economy between 1870 and 1914. Second, they find that genuinely transnational companies are relatively rare, most are national companies trading internationally. There is no trend towards the development of international companies. Third, there is no shift of finance and capital from the developed to the underdeveloped worlds. Direct investment is highly concentrated amongst the countries of the developed world. Fourth, the world-economy is not global, rather trade, investment, and financial flows are concentrated in and between three blocs Europe, North America, and Japan. Finally, they argue this group of three blocs could, if they co-ordinated p olicies, regulate global economic markets and forces [quoted in Smith , Baylis, 2005, p. 11] We will highlight here some other challenges of globalization First it must be borne in mind that competitive markets may be the best guarantee of efficiency, but not of equity. And markets are neither the first not the last word in human development. There was a time when many activities and goods that are crucial to human development were provided outside the market à ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦ but these are now being squeezed by the pressure of global competition. The policy of structural adjustment which was forced on most of the third world countries has reduced the amount of government expenses in health, employment as well as in education sector, subsequently making the people of the third world the victim of globalization. Second, unequal distribution: When the market goes too far in dominating social and political outcome, the opportunities and reward of globalization spread unequally and inequitably à ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦. concentrating power and values in a select group of people, nations and corporations, marginalizing the others. When the market goes our of hand, the instability grows up, as in the financial crisis in East Asia and its worldwide implications cutting global output by estimated 2 trillion dollar in 1998-2000. Since 1980s many countries have captured the opportunities of economic and technological globalization. Other than the industrial countries, the countries like India, Poland, Turkey, Chile are attracting foreign investment and taking advantage of technological progress. At the other extreme there any many countries, not all benefited from expanding markets and advancing technology Madagascar, sub-Saharan countries among others. Third, Inequality within and between countries: Jayati Gosh has written in her article Imperialist Globalisation and the political economy of South Asia à ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦ The recent process of imperialist globalization has been marked by greatly increased disparities, both within countries and between countries. [Ghosh in Kar (ed.), 2005, pp. 260.] Inequality has been rising in many countries since the early 1980s In China, disparities are widening between the export oriented region of the coast and the interior. The human poverty index is just under 20% in coastal provinces, but more than 50% inland Guijhou. Inequality between the countries has also been increasing. Noteworthy that the income gap between the richest and the poorest fifth in the world was just 3:1 in 1820. Today, the gap in one word is gargantuan. Let us look at the following statistics included in UNDP 1999 Report: Year Income Gap Ratio 1820 3:1 1870 7:1 1913 11:1 1960 30:1 1990 60:1 1997 74:1 Again at the turn of the 21 century, the richest 20% of the worlds population had: > 86% of world GDPà ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦. The bottom fifth had 1% > 82% of world export markets à ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦ the bottom fifth

Lamb: The Gospel According to Biff, Christ’s Childhood Pal Chapter 28

Chapter 28 Joshua's ministry was three years of preaching, sometimes three times a day, and although there were some high and low points, I could never remember the sermons word for word, but here's the gist of almost every sermon I ever heard Joshua give. You should be nice to people, even creeps. And if you: a) believed that Joshua was the Son of God (and) b) he had come to save you from sin (and) c) acknowledged the Holy Spirit within you (became as a little child, he would say)(and) d) didn't blaspheme the Holy Ghost (see c), then you would: e) live forever f) someplace nice g) probably heaven. However, if you: h) sinned (and/or) i) were a hypocrite (and/or) j) valued things over people (and) k) didn't do a, b, c, and d, then you were: l) fucked Which is the message that Joshua's father had given him so many years ago, and which seemed, at the time, succinct to the point of rudeness, but made more sense after you listened to a few hundred sermons. That's what he taught, that's what we learned, that's what we passed on to the people in the towns of Galilee. Not everybody was good at it, however, and some seemed to miss the point altogether. One day Joshua, Maggie, and I returned from preaching in Cana to find Bartholomew sitting by the synagogue at Capernaum, preaching the Gospel to a semicircle of dogs that sat around him. The dogs seemed spellbound, but then, Bart was wearing a flank steak as a hat, so I'm not sure it was his speaking skills that held their attention. Joshua snatched the steak off of Bartholomew's head and tossed it into the street, where a dozen dogs suddenly found their faith. â€Å"Bart, Bart, Bart,† Josh said as he shook the big man by the shoulders, â€Å"don't give what's holy to dogs. Don't cast your pearls before swine. You're wasting the Word.† â€Å"I don't have any pearls. I am slave to no possessions.† â€Å"It's a metaphor, Bart,† Joshua said, deadpan. â€Å"It means don't give the Word to those who aren't ready to receive it.† â€Å"You mean like when you drowned the swine in Decapolis? They weren't ready for it?† Joshua looked at me for help. I shrugged. Maggie said, â€Å"That's exactly right, Bart. You got it.† â€Å"Oh, why didn't you say so?† Bart said. â€Å"Okay guys, we're off to preach the Word in Magdala.† He climbed to his feet and led his pack of disciples toward the lake. Joshua looked at Maggie. â€Å"That's not what I meant at all.† â€Å"Yes it is,† she said, then she took off to find Johanna and Susanna, two women who had joined us and were learning to preach the gospel. â€Å"That's not what I meant,† Joshua said to me. â€Å"Have you ever won an argument with her?† He shook his head. â€Å"Then say amen and let's go see what Peter's wife has cooked up.† The disciples were gathered around outside of Peter's house, sitting on the logs we had arranged in a circle around a fire pit. They were all looking down and seemed to be caught in some glum prayer. Even Matthew was there, when he should have been at his job collecting taxes in Magdala. â€Å"What's wrong?† asked Joshua. â€Å"John the Baptist is dead,† said Philip. â€Å"What?† Joshua sat down on the log next to Peter and leaned against him. â€Å"We just saw Bartholomew,† I said. â€Å"He didn't say anything about it.† â€Å"We just found out,† said Andrew. â€Å"Matthew just brought the news from Tiberius.† It was the first time since he'd joined us that I'd seen Matthew without the light of enthusiasm in his face. He might have aged ten years in the last few hours. â€Å"Herod had him beheaded,† he said. â€Å"I thought Herod was afraid of John,† I said. It was rumored that Herod had kept John alive because he actually believed him to be the Messiah and was afraid of the wrath of God should the holy man perish. â€Å"It was at the request of his stepdaughter,† said Matthew. â€Å"John was killed at the behest of a teenage slut.† â€Å"Well, jeez, if he wasn't dead already, the irony would have killed him,† I said. Joshua stared into the dirt before him, thinking or praying, I couldn't tell. Finally he said, â€Å"John's followers will be like babes in the wilderness.† â€Å"Thirsty?† guessed Nathaniel. â€Å"Hungry?† guessed Peter. â€Å"Horny?† guessed Thomas. â€Å"No, you dumbfucks, lost. They'll be lost!† I said. â€Å"Jeez.† Joshua stood. â€Å"Philip, Thaddeus, go to Judea, tell John's followers that they are welcome here. Tell them that John's work is not lost. Bring them here.† â€Å"But master,† Judas said, â€Å"John has thousands of followers. If they come here, how will we feed them?† â€Å"He's new,† I explained. The next day was the Sabbath, and in the morning as we all headed to the synagogue, an old man in fine clothes ran out of the bushes and threw himself at Joshua's feet. â€Å"Oh, Rabbi,† he wailed, â€Å"I am the mayor of Magdala. My youngest daughter has died. People say that you can heal the sick and raise the dead, will you help me?† Joshua looked around. A half-dozen local Pharisees watched us from different points around the village. Joshua turned to Peter. â€Å"Take the Word to the synagogue today. I am going to help this man.† â€Å"Thank you, Rabbi,† the rich man gushed. He hurried off and waved for us to follow. â€Å"Where are you taking us?† I asked. â€Å"Only as far as Magdala,† he said. To Joshua I said, â€Å"That's farther than a Sabbath's journey allows.† â€Å"I know,† Joshua said. As we passed through all of the small villages along the coast on the way to Magdala, people came out of their houses and followed us for as long as they dared on a Sabbath, but I could also see the elders, the Pharisees, watching as we went. The mayor's house was large for Magdala, and his daughter had her own sleeping room. He led Joshua into the bedchamber where the girl lay. â€Å"Please save her, Rabbi.† Joshua bent down and examined the girl. â€Å"Go out of here,† he said to the old man. â€Å"Out of the house.† When the mayor was gone Joshua looked at me. â€Å"She's not dead.† â€Å"What?† â€Å"This girl is sleeping. Maybe they've given her some strong wine, or some sleeping powder, but she is not dead.† â€Å"So this is a trap?† â€Å"I didn't see this one coming either,† Joshua said. â€Å"They expect me to claim that I raised her from the dead, healed her, when she's only sleeping. Blasphemy and healing on the Sabbath.† â€Å"Let me raise her from the dead, then. I mean, I can do this one if she's only sleeping.† â€Å"They'll blame me for whatever you do as well. You may be their target too. The local Pharisees didn't devise this themselves.† â€Å"Jakan?† Josh nodded. â€Å"Go get the old man, and gather as many witnesses as you can, Pharisees as well. Make a ruckus.† When I had about fifty people gathered in and around the house, Joshua announced, â€Å"This girl isn't dead, she's sleeping, you foolish old man.† Joshua shook the girl and she sat up rubbing her eyes. â€Å"Keep watch on your strong wine, old man. Rejoice that you have not lost your daughter, but grieve that you have broken the Sabbath for your ignorance.† Then Joshua stormed out and I followed him. When we were a ways down the street he said, â€Å"Do you think they bought it?† â€Å"Nope,† I said. â€Å"Me either,† Joshua said. In the morning a Roman soldier came to Peter's house with messages. I was still sleeping when I heard the shouting. â€Å"I can only speak to Joshua of Nazareth,† someone said in Latin. â€Å"You'll speak to me or you'll never speak again,† I heard someone else say. (Obviously someone who had no desire to live a long life.) I was up and running in an instant, my tunic waving unbelted behind me. I rounded the corner at Peter's house to see Judas facing down a legionnaire. The soldier had partially drawn his short sword. â€Å"Judas!† I barked. â€Å"Back down.† I put myself between them. I knew I could disarm the soldier easily, but not the legion that would follow him if I did. â€Å"Who sends you, soldier?† â€Å"I have a message from Gaius Justus Gallicus, commander of the Sixth Legion, for Joshua bar Joseph of Nazareth.† He glared at Judas over my shoulder. â€Å"But there is nothing in my orders to keep me from killing this dog while delivering it.† I turned to face Judas, whose face was on fire with anger. I knew he carried a dagger in his sash, although I hadn't told Joshua about it. â€Å"Justus is a friend, Judas.† â€Å"No Roman is the friend of a Jew,† said Judas, making no effort whatever to whisper. And at that point, realizing that Joshua hadn't reached our new Zealot recruit with the message of forgiveness for all men, and that he was going to get himself killed, I quickly reached up under Judas' tunic, clamped onto his scrotum, squeezed once, rapidly and extremely hard, and after he blasted a mouthful of slobber on my chest, his eyes rolled in his head and he slumped to his knees, unconscious. I caught him and lowered him to the ground so he didn't hit his head. Then I turned to the Roman. â€Å"Fainting spells,† I said. â€Å"Let's go find Joshua.† Justus had sent us three messages from Jerusalem: Jakan had indeed divorced Maggie; the Pharisees' full council had met and they were plotting to kill Joshua; and Herod Antipas had heard of Joshua's miracles and was afraid that he might be the reincarnation of John the Baptist. Justus' only personal note was one word: Careful. â€Å"Joshua, you need to hide,† said Maggie. â€Å"Leave Herod's territory until things settle down. Go to Decapolis, preach to the gentiles. Herod Philip has no love for his brother, his soldiers won't bother you.† Maggie had become a fiercely dedicated preacher herself. It was as if she had channeled her personal passion for Joshua into a passion for the Word. â€Å"Not yet,† said Joshua. â€Å"Not until Philip and Thaddeus return with John's followers. I will not leave them lost. I need a sermon, one that can serve as if it was my last, one that will sustain the lost while I'm gone. Once I deliver it to Galilee, I'll go to Philip's territory.† I looked at Maggie and she nodded, as if to say, Do what you have to, but protect him. â€Å"Let's write it then,† I said. Like any great speech, the Sermon on the Mount sounds as if it just happened spontaneously, but actually Joshua and I worked on it for over a week – Joshua dictating and me taking notes on parchment. (I had invented a way of sandwiching a thin piece of charcoal between two pieces of olive wood so that I could write without carrying a quill and inkwell.) We worked in front of Peter's house, out in the boat, even on the mountainside where he would deliver the sermon. Joshua wanted to devote a long section of the sermon to adultery, largely, I realize now, motivated by my relationship with Maggie. Even though Maggie had resolved to stay celibate and preach the Word, I think Joshua wanted to drive the point home. Joshua said, â€Å"Put in ‘If a man even looks at a woman with lust in his heart, he has committed adultery.'† â€Å"Really, you want to go with that? And this ‘If a divorced woman remarries she commits adultery'?† â€Å"Yeah.† â€Å"Seems a little harsh. A little Pharisee-ish.† â€Å"I had some people in mind. What do you have?† â€Å"‘Verily I say unto you' – I know you like to say ‘verily' when you're talking about adultery – anyway, ‘Verily I say unto you, that should a man put oil upon a woman's naked body, and make her go upon all fours and bark like a dog, while knowing her, if you know what I mean, then he has committed adultery, and surely if a woman do the same thing right back, well she has jumped on the adultery donkey cart herownself. And if a woman should pretend to be a powerful queen, and a man a lowly slave boy, and if she should call him humiliating names and make him lick upon her body, then surely they have sinned like big dogs – and woe unto the man if he pretends to be a powerful queen, and – ‘† â€Å"That's enough, Biff.† â€Å"But you want to be specific, don't you. You don't want people to walk around wondering, ‘Hey, is this adultery, or what? Maybe you should roll over.'† â€Å"I'm not sure that being that specific is a good idea.† â€Å"Okay, how 'bout this: ‘Should a man or a woman have any goings-on with their mutual naughty bits, then it is more than likely they are committing adultery, or at least they should consider it.'† â€Å"Well, maybe more specific than that.† â€Å"Come on, Josh, this isn't an easy one like ‘Thou shalt not kill.' Basically, there you got a corpse, you got a sin, right?† â€Å"Yes, adultery can be sticky.† â€Å"Well, yes†¦Look, a seagull!† â€Å"Biff, I appreciate that you feel obliged to be an advocate for your favorite sins, but that's not what I need here. What I need is help writing this sermon. How we doing on the Beatitudes?† â€Å"Pardon me?† â€Å"The blesseds.† â€Å"We've got: Blessed are those who hunger and thirst after righteousness; blessed are the poor in spirit, the pure in heart, the whiners, the meek, the – â€Å" â€Å"Wait, what are we giving the meek?† â€Å"Let's see, uh, here: Blessed are the meek, for to them we shall say, ‘attaboy.'† â€Å"A little weak.† â€Å"Yeah.† â€Å"Let's let the meek inherit the earth.† â€Å"Can't you give the earth to the whiners?† â€Å"Well then, cut the whiners and give the earth to the meek.† â€Å"Okay. Earth to the meek. Here we go. Blessed are the peacemakers, the mourners, and that's it.† â€Å"How many is that?† â€Å"Seven.† â€Å"Not enough. We need one more. How about the dumbfucks?† â€Å"No, Josh, not the dumbfucks. You've done enough for the dumbfucks. Nathaniel, Thomas – â€Å" â€Å"Blessed are the dumbfucks for they, uh – I don't know – they shall never be disappointed.† â€Å"No, I'm drawing the line at dumbfucks. Come on, Josh, why can't we have any powerful guys on our team? Why do we have to have the meek, and the poor, the oppressed, and the pissed on? Why can't we, for once, have blessed are the big powerful rich guys with swords?† â€Å"Because they don't need us.† â€Å"Okay, but no ‘Blessed are the dumbfucks.'† â€Å"Who then?† â€Å"Sluts?† â€Å"No.† â€Å"How about the wankers? I can think of five or six disciples that would be really blessed.† â€Å"No wankers. I've got it: Blessed are those who are persecuted for righteousness' sake.† â€Å"Okay, better. What are you going to give them?† â€Å"A fruit basket.† â€Å"You can't give the meek the whole earth and these guys a fruit basket.† â€Å"Give them the kingdom of heaven.† â€Å"The poor in spirit got that.† â€Å"Everybody gets some.† â€Å"Okay then, ‘share the Kingdom of Heaven.'† I wrote it down. â€Å"We could give the fruit basket to the dumbfucks.† â€Å"NO DUMBFUCKS!† â€Å"Sorry, I just feel for them.† â€Å"You feel for everyone, Josh. It's your job.† â€Å"Oh yeah. I forgot.† We finished writing the sermon only a few hours before Philip and Thaddeus returned from Judea leading three thousand of John's followers. Joshua had them gather on a hillside above Capernaum, then sent the disciples into the crowd to find the sick and bring them to him. He performed miracles of healing all morning, then coming into the afternoon he gathered us together at the spring below the mountain. Peter said, â€Å"There's at least another thousand people from Galilee on the hill, Joshua, and they are hungry.† â€Å"How much food do we have?† Joshua asked. Judas came forward with a basket. â€Å"Five loaves and two fish.† â€Å"That will do, but you'll need more baskets. And about a hundred volunteers to help distribute the food. Nathaniel, you, Bartholomew, and Thomas go into the crowd and find me fifty to a hundred people who have their own baskets. Bring them here. By the time you get back we'll have the food for them.† Judas threw down his basket. â€Å"We have five loaves, how do you think – â€Å" Joshua held up his hand for silence and the Zealot clammed up. â€Å"Judas, today you've seen the lame walk, the blind see, and the deaf hear.† â€Å"Not to mention the blind hear and the deaf see,† I added. Joshua scowled at me. â€Å"It will take little more to feed a few of the faithful.† â€Å"There are but five loaves!† shouted Judas. â€Å"Judas, once there was a rich man, who built great barns and granaries so he could save all of the fruits of his wealth long into his old age. But on the very day his barns were finished, the Lord said, â€Å"Hey, we need you up here.† And the rich man did say, â€Å"Oh shit, I'm dead.† So what good did his stuff do him?† â€Å"Huh?† â€Å"Don't worry about what you're going to eat.† Nathaniel, Bart, and Thomas started off to their assigned duty, but Maggie grabbed Nathaniel and held him fast. â€Å"No,† she said. â€Å"No one does anything until you promise us that you'll go into hiding after this sermon.† Joshua smiled. â€Å"How can I hide, Maggie? Who will spread the Word? Who will heal the sick?† â€Å"We will,† Maggie continued. â€Å"Now promise. Go into the land of the gentiles, out of Herod's reach, just until things calm down. Promise or we don't move.† Peter and Andrew stepped up behind Maggie to show their support. John and James were nodding as she spoke. â€Å"So be it,† said Joshua. â€Å"But now we have hungry people to feed.† And we fed them. The loaves and the fish were multiplied, jars were brought in from the surrounding villages and filled with water, which was carried to the mountainside, and all the while the local Pharisees watched and growled and spied, but they hadn't missed the healings, and they didn't miss the Sermon on the Mount, and word of it went back to Jerusalem with their poison reports. Afterward, at the spring by the shore, I gathered up the last of the pieces of bread to take home with us. Joshua came down the shore with a basket over his head, then pulled it off when he got to me. â€Å"When we said we wanted you to hide we meant something a little less obvious, Joshua. Great sermon, by the way.† Joshua started helping me gather up the bread that was strewn around on the ground. â€Å"I wanted to talk to you and I couldn't get away from the crowd without hiding under the basket. I'm having a little trouble preaching humility.† â€Å"You're so good at that one. People line up to hear the humility sermon.† â€Å"How can I preach that the humble will be exalted and the exalted will be humbled at the same time I'm being exalted by four thousand people?† â€Å"Bodhisattva, Josh. Remember what Gaspar taught you about being a bodhisattva. You don't have to be humble, because you are denying your own ascension by bringing the good news to other people. You're out of the humility flow, so to speak.† â€Å"Oh yeah.† He smiled. â€Å"But now that you mention it,† I said, â€Å"it does seem a little hypocritical.† â€Å"I'm not proud of that.† â€Å"Then you're okay.† That evening, when we had all gathered again in Capernaum, Joshua called us to the fire ring in front of Peter's house and we watched the last gold of the sunlight reflecting on the lake as Joshua led us in a prayer of thanks. Then he made the call: â€Å"Okay, who wants to be an apostle?† â€Å"I do, I do,† said Nathaniel. â€Å"What's an apostle?† â€Å"That's a guy who makes drugs,† I said. â€Å"Me, me,† said Nathaniel. â€Å"I want to make drugs.† â€Å"I'll try that,† said John. â€Å"That's an apothecary,† said Matthew. â€Å"An apothecary mixes powders and makes drugs. Apostle means ‘to send off.'† â€Å"Is this kid a whiz, or what,† I said, pointing a thumb at Matthew. â€Å"That's right,† said Joshua, â€Å"messengers. You'll be sent off to spread the message that the kingdom has come.† â€Å"Isn't that what we're doing now?† asked Peter. â€Å"No, now you're disciples, but I want to appoint apostles who will take the Word into the land. There will be twelve, for the twelve tribes of Israel. I'll give you power to heal, and power over devils. You'll be like me, only in a different outfit. You'll take nothing with you except your clothes. You'll live only off the charity of those you preach to. You'll be on your own, like sheep among wolves. People will persecute you and spit on you, and maybe beat you, and if that happens, well, it happens. Shake off the dust and move on. Now, who's with me?† And there was a roaring silence among the disciples. â€Å"How about you, Maggie?† â€Å"I'm not much of a traveler, Josh. Makes me nauseous. Disciple's fine with me.† â€Å"How 'bout you, Biff?† â€Å"I'm good. Thanks.† Joshua stood up and just counted them off. â€Å"Nathaniel, Peter, Andrew, Philip, James, John, Thaddeus, Judas, Matthew, Thomas, Bartholomew, and Simon. You're the apostles. Now get out there and apostilize.† And they all looked at each other. â€Å"Spread the good news, the son of man is here! The kingdom is coming. Go! Go! Go!† They got up and sort of milled around. â€Å"Can we take our wives?† asked James. â€Å"Yes.† â€Å"Or one of the women disciples?† asked Matthew. â€Å"Yes.† â€Å"Can Thomas Two go too?† â€Å"Yes, Thomas Two can go.† Their questions answered, they milled around some more. â€Å"Biff,† Joshua said. â€Å"Will you assign territories for everybody and send them out?† â€Å"Okey-dokey,† I said. â€Å"Who wants Samaria? No one? Good. Peter, it's yours. Give 'em hell. Caesarea? Come on, you weenies, step up†¦Ã¢â‚¬  Thus were the twelve appointed to their sacred mission. The next morning seventy of the people who we'd recruited to help feed the multitude came to Joshua when they heard about the appointing of the apostles. â€Å"Why only twelve?† one man asked. â€Å"You all want to cast off what you own, leave your families, and risk persecution and death to spread the good news?† Joshua asked. â€Å"Yes,† they all shouted. Joshua looked at me as if he himself couldn't believe it. â€Å"It was a really good sermon,† I said. â€Å"So be it,† said Joshua. â€Å"Biff, you and Matthew assign territories. Send no one to his hometown. That doesn't seem to work very well.† And so the twelve and the seventy were sent out, and Joshua, Maggie, and I went into Decapolis, which was the territory of Herod's brother, Philip, and camped and fished and basically hid out. Joshua preached a little, but only to small groups, and although he did heal the sick, he asked them not to tell anyone about the miracles. After three months hiding in Philip's territory, word came by boat from across the lake that someone had intervened on Joshua's behalf with the Pharisees and that the death warrant, which had never really been formal, had been lifted. We went home to Capernaum and waited for the apostles to return. Their enthusiasm had waned some after months in the field. â€Å"It sucks.† â€Å"People are mean.† â€Å"Lepers are creepy.† Matthew came out of Judea with more news of Joshua's mysterious benefactor from Jerusalem. â€Å"His name is Joseph of Arimathea,† said Matthew. â€Å"He's a wealthy merchant, and he owns ships and vineyards and olive presses. He seems to have the ear of the Pharisees, but he is not one of them. His wealth has given him some influence with the Romans as well. They are considering making him a citizen, I hear.† â€Å"What makes him want to help us?† I asked. â€Å"I talked to him for a long time about the kingdom, and about the Holy Ghost and the rest of Joshua's message. He believes.† Matthew smiled broadly, obviously proud of his powerful convert. â€Å"He wants you to come to his house for dinner, Joshua. In Jerusalem.† â€Å"Are you sure it's safe for Joshua there?† asked Maggie. â€Å"Joseph has sent this letter guaranteeing Joshua's safety along with all who accompany him to Jerusalem.† Matthew held out the letter. Maggie took the scroll and unrolled it. â€Å"My name is on this too. And Biff's.† â€Å"Joseph knew you would be coming, and I told him that Biff sticks to Joshua like a leech.† â€Å"Excuse me?† â€Å"I mean, that you accompany the master wherever he travels,† Matthew added quickly. â€Å"But why me?† Maggie asked. â€Å"Your brother Simon who is called Lazarus, he is very sick. Dying. He's asked for you. Joseph wanted you to know that you would have safe passage.† Josh grabbed his satchel and started walking that moment. â€Å"Let's go,† he said. â€Å"Peter, you are in charge until I return. Biff, Maggie, we need to make Tiberius before dark. I'm going to see if I can borrow some camels there. Matthew, you come too, you know this Joseph. And Thomas, you come along, I want to talk to you.† So off we went, into what I was sure were the jaws of a trap. Along the way Joshua called Thomas to walk beside him. Maggie and I walked behind them only a few paces, so we could hear their conversation. Thomas kept stopping to make sure that Thomas Two could keep up with them. â€Å"They all think I'm mad,† Thomas said. â€Å"They laugh at me behind my back. Thomas Two has told me.† â€Å"Thomas, you know I can lay my hands upon you and you will be cured. Thomas Two will no longer speak to you. The others won't laugh at you.† Thomas walked along for a while without saying anything, but when he looked back at Joshua I could see tears streaking his cheeks. â€Å"If Thomas Two goes away, then I'll be alone.† â€Å"You won't be alone. You'll have me.† â€Å"Not for long. You don't have long with us.† â€Å"How do you know that?† â€Å"Thomas Two told me.† â€Å"We won't tell the others quite yet, all right, Thomas?† â€Å"Not if you don't want me to. But you won't cure me, will you? You won't make Thomas Two go away?† â€Å"No,† Joshua said. â€Å"We may both need an extra friend soon.† He patted Thomas on the shoulder, then turned to walk on ahead to catch up with Matthew. â€Å"Well, don't step on him!† Thomas shouted. â€Å"Sorry,† said Joshua. I looked at Maggie. â€Å"Did you hear that?† She nodded. â€Å"You can't let it happen, Biff. He doesn't seem to care about his own life, but I do, and you do, and if you let harm come to him I'll never forgive you.† â€Å"But Maggie, everyone is supposed to be forgiven.† â€Å"Not you. Not if something happens to Josh.† â€Å"So be it. So, hey, once Joshua heals your brother, you want to go do something, get some pomegranate juice, or a falafel, or get married or something?† She stopped in her tracks, so I stopped too. â€Å"Are you ever paying attention to anything that goes on around you?† â€Å"I'm sorry, I was overcome by faith there for a moment. What did you say?† When we got to Bethany, Martha was waiting for us in the street in front of Simon's house. She went right to Joshua and he held out his arms to embrace her, but when she got to him she pushed him away. â€Å"My brother is dead,† she said. â€Å"Where were you?† â€Å"I came as soon as I heard.† Maggie went to Martha and held her as they both cried. The rest of us stood around feeling awkward. The two old blind guys, Crustus and Abel, whom Joshua had once healed, came over from across the street. â€Å"Dead, dead and buried four days,† said Crustus. â€Å"He turned a sort of chartreuse at the end.† â€Å"Emerald, it was emerald, not chartreuse,† said Abel. â€Å"My friend Simon truly sleeps, then,† Joshua said. Thomas came up and put his hand on Joshua's shoulder. â€Å"No, master, he's dead. Thomas Two thinks it may have been a hairball. Simon was a leopard, you know?† I couldn't stand it. â€Å"He was a LEPER, you idiot! Not a leopard.† â€Å"Well, he IS dead!† shouted Thomas back. â€Å"Not sleeping.† â€Å"Joshua was being figurative, he knows he's dead.† â€Å"Do you guys think you could be just a little more insensitive?† said Matthew, pointing to the weeping sisters. â€Å"Look, tax collector, when I want your two shekels I'll ask – â€Å" â€Å"Where is he?† Joshua asked, his voice booming over the sobs and protests. Martha pushed out of her sister's embrace and looked at Joshua. â€Å"He bought a tomb in Kidron,† said Martha. â€Å"Take me there, I need to wake my friend.† â€Å"Dead,† said Thomas. â€Å"Dead, dead, dead.† There was a sparkle of hope amid the tears in Martha's eyes. â€Å"Wake him?† â€Å"Dead as a doornail. Dead as Moses. Mmmph†¦Ã¢â‚¬  Matthew clamped his hand over Thomas's mouth, which saved me having to render the twin unconscious with a brick. â€Å"You believe that Simon will rise from the dead, don't you?† asked Joshua. â€Å"In the end, when the kingdom comes, and everyone is raised, yes, I believe.† â€Å"Do you believe I am who I say I am?† â€Å"Of course.† â€Å"Then show me where my friend lies sleeping.† Martha moved like a sleepwalker, her exhaustion and grief driven back just enough for her to lead us up the road to the Mount of Olives and down into the Kidron Valley. Maggie had been deeply shaken by the news of her brother's death as well, so Thomas and Matthew helped her along while I walked with Joshua. â€Å"Four days dead, Josh. Four days. Divine Spark or not, the flesh is empty.† â€Å"Simon will walk again if he is but bone,† said Joshua. â€Å"Okey-dokey. But this has never been one of your better miracles.† When we got to the tomb there was a tall, thin, aristocratic man sitting outside eating a fig. He was clean-shaven and his gray hair was cut short like a Roman's. If he hadn't worn the two-striped tunic of a Jew I would have thought him a Roman citizen. â€Å"I thought you would come here,† he said. He knelt before Joshua. â€Å"Rabbi, I'm Joseph of Arimathea. I sent word through your disciple Matthew that I wanted to meet with you. How may I serve?† â€Å"Stand up, Joseph. Help roll away this stone.† As with many of the larger tombs carved into the side of the mountain, there was a large flat stone covering the doorway. Joshua put his arms around Maggie and Martha while the rest of us wrestled with the stone. As soon as the seal was broken I was hit with a stench that gagged me and Thomas actually lost his supper in the dirt. â€Å"He stinks,† said Matthew. â€Å"I thought he would smell more like a cat,† said Thomas. â€Å"Don't make me come over there, Thomas,† I said. We pushed the stone as far as it would go, then we ran away gasping for fresh air. Joshua held his arms out as if waiting to embrace his friend. â€Å"Come out, Simon Lazarus, come out into the light.† Nothing but stench came out of the tomb. â€Å"Come forth, Simon. Come out of that tomb,† Joshua commanded. And absolutely nothing happened. Joseph of Arimathea shifted uncomfortably from foot to foot. â€Å"I wanted to talk to you about the dinner at my house before you got there, Joshua.† Joshua held up his hand for silence. â€Å"Simon, dammit, come out of there.† And ever so weakly, there came a voice from inside the tomb. â€Å"No.† â€Å"What do you mean, ‘no'? You have risen from the dead, now come forth. Show these unbelievers that you have risen.† â€Å"I believe,† I said. â€Å"Convinced me,† said Matthew. â€Å"A no is as good as a personal appearance, as far as I'm concerned,† said Joseph of Arimathea. I'm not sure any of us who had smelled the stench of rotting flesh really wanted to see the source. Even Maggie and Martha seemed a little dubious about their brother's coming out. â€Å"Simon, get your leprous ass out here,† Joshua commanded. â€Å"But I'm†¦I'm all icky.† â€Å"We've all seen icky before,† said Joshua. â€Å"Now come out into the light.† â€Å"My skin is all green, like an unripe olive.† â€Å"Olive green!† declared Crustus, who had followed us into Kidron. â€Å"I told you it wasn't chartreuse.† â€Å"What the hell does he know? He's dead,† said Abel. Finally Joshua lowered his arms and stormed into the tomb. â€Å"I can't believe that you bring a guy back from the dead and he doesn't even have the courtesy to come out – WHOA! HOLY MOLY!† Joshua came backing out of the tomb, stiff-legged. Very calmly and quietly, he said, â€Å"We need clean clothes, and some water to wash with, and bandages, lots of bandages. I can heal him, but we have to sort of get all of his parts stuck back together first.† â€Å"Hold on, Simon,† Joshua shouted to the tomb, â€Å"we're getting some supplies, then I'll come in and heal your affliction.† â€Å"What affliction?† asked Simon.

Protecting Animals From Neglect And Cruelty Essay

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Problems Encountered in Entering a Catering Business

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