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  Ask not how can I be happy or have a happy Christmas, when the Covid Pandemic is blowing its infected and virulent breath on all and sundry who happen to be in its path.  When all of human-kind seems to be very vulnerable to its contagion.  When the government seem unable to give enough protection or reassurance and our homes, more than ever, have become not only our castles and refuges, but also our place of incarceration.  When Covid roams about us like an invisible foe and even causes some of us to swear that this foe does not exist except in our minds.  Or that, if it does exist, they, the government and scientists are magnifying it strength and its virulence.   For reasons which others of us find difficult to comprehent. No, do not focus on the reasons why you think you cannot have a happy Christmas and a better New Year.  Focus, instead, on the reasons why you can and should be happy this Christmas, and in the New Year. If you are alive, you will know it, and that is a good rea

  Jupiter and Saturn as seen on the evening of December 23rd 2020

  A slave owner has responsibility for the welfare of both the developing child and the mother.  A civil and civilised society which makes appropriate welfare arrangements for the support of both the mother and her developing baby.  Can, also, legitimately claim to have a say in whether or not a pregnancy can or should be aborted.  Since the provision of the appropriate and adequate welfare for the mother and her developing baby, is an expression of the societal responsibility for the mother and the child. It is on this basis, the fact that civil or social society, is collectively providing a service for the parents and their pregnancy.  That I am arguing that the state and society do have a legitimate right to have their view taken account of.  I am not arguing that the state should be the final arbiter, of whether a woman should be able to exercise her personal rights.   Regarding whether she continues with her pregnancy or have a termination or abortion. Although, on a pragmatic lev

  What we recall of our experiences of the past, tends to be a factor of how they impacted on our senses at the time, the strength of our continuing attachment to those experiences.   And the extent to which we have succeeded in assimilating them into our subsequent experiences and move on with our lives.' Kazaliwa was now a nearly free man, but he was still officially tied to the criminal justice system.  He still had to continue to play his cards right, as it were, to fend of the risk of being recalled to serve out the rest of his sentence.  This awareness of what could happen would remain with him and his parents for years to come, and would, to some extent, impact their relationship. All of them were still tied to the system; Kazaliwa directly and Nzuri and Mfanyazaki in directly.  As Kazaliwa went about making contact with his Probation Officer, Nzuri busied herself making her son his first home cooked meal on the outside.  Kazaliwa had become proficient at not only boiling wa

  Having babies, children, raises the question of ownership, or, probably more pertinently, possession.  The question can be asked: 'Who, if anybody, owns and/or possesses a woman's pregnancy?  Is it the woman in whose body the baby is growing and developing?  The woman who has primary responsibility for the care and nurturing of this developing human?  Is the pregnancy owned by the woman and the biological father?  Or is it owned, collectively, by the family and the society in which they live?  In a slave society, it is clear that the slave-owner and his/her family owns both the pregnant woman and the developing foetus inside of her. Repugnant though it seems to us, that was what it was. However, the 'rights' of civil society, as opposed to a slave society, in which humans have been made into a consumer product which can be bought and sold, are rather different and nuanced.  With ownership and/or possession comes responsibility for both the woman carrying the developin

  She still tends to draw her conclusion about things before objectively looking at the evidence, and then interprets her perception of what happened, in a way that supports her conclusion.  And once she has made her conclusion, she seems either or both unwilling and unable to accept the factual evidence and use it to correct her misperceptions. But for all her now more obvious mental and physical decline, I still marvel at the very obvious strength the character of my dear mother.  At how she wakes up early in the morning, normally between 0615 and 0700.   At how, clearly with some difficulty in ensuring she remains vertical, she makes her way to her bathroom to attend to her normal personal hygiene routine.  Before making her way back to her bedroom to await her carer making her first visit of the day to prepare her breakfast and carry out the morning's carer's tasks. Her stance and her movements can, increasingly, show signs of hesitation and evoke responses of apprehension

  What we recall of our experiences of the past, tends to be a factor of how they impacted on our senses at the time, the strength of our continuing attachment to those experiences.   And the extent to which we have succeeded in assimilating them into our subsequent experiences and move on with our lives.' He had been considering and making attempts to get a job, even though the odds were against him. He had explored training as a forklift driver.  He had considered and explored joining the Territorial Army. He had considered becoming a van driver. None of these options came to anything. But all of that was in the past, hopefully. Kazaliwa and his parents were now in the present and contemplating what they fervently hoped, would be a bright future.  They had much to talk about, after Nzuri had finished preparing the young man a meal.  He also had much to do, including having further liaison with his Probation Officer.   Who was in the process of finding him, in accordance with his