Helplessness begins like a habit and mutates into a disease. Once afflicted, there is a joy as one needs to do nothing as things get done themselves. Society acts through no controls and the state functions out of social interactions. The sun dawns and sets while people live by strict physical laws of rotation and revolution. Society becomes frigid and the state freezes while the people turn into subjects of matter. This is called the ‘celestial society’ where nothing but only the physical laws of nature govern both time and space. This is the pure physical planet called Earth and we are the subjects of mass and matter being entirely helpless.
Such societies are marked by signs of aggression, violence and anarchy as man by nature is born free and this freedom which has been tamed by social norms and state laws becomes servile when unfettered by both society and state. People in such existences perpetually undergo evolution meant in downward human regression. In this downward mobility, new social norms emerge and new state laws are settled to define the manners in which humans would henceforth interact. This makes it a whole new world where the helpless humanity remains at greater risk while the fittest have the tendency of longevity. Crimes, and laws to contain those crimes are reworked.
What stirs the hairs is not the criminal but the crime committed. The nature of crime, the intent and the motive that facilitated a criminal are more important. The courage, the guts and the patronage that goes along the committal of any crime makes it a whole lot exciting study. The element of time and space within which a criminal grows and a crime is committed takes precedence over the rest of the elements in this crime-criminal interplay.
It is not surprising how and why the Kacha bandits incident took place as cases like these are now commonplace phenomena with us. It would be however quite an element of surprise as to why such incidents happen more frequently. In societies governed by physical laws, social predictions are easier to be made. What will follow the Kacha bandits incident: peace will prevail, operation will end, post arrest bails will come forth and the cases will roll on in the courts for times-indefinite; media will get busy with more sensational news and people will forget it sooner than they used to; the police will renew their handshake and the bandits will settle themselves and scale down their activities for some time; and, so the curtain will fall down while the show of helplessness will continue.
Let us not express shock as if we never knew these good bandits and let us confess gentlemanly that they have been there all along with us. These bandits could have been once the good boys who would have facilitated the election activities of some people. They would have been the legitimate sons of soil having done feats of valour for their tribal lords. They might have the sturdy guardians of the most influential people who might have steered serious state affairs having seen the ups and downs of both time and tide and have grinned many-a-times at our helplessness.
It becomes indigestible to call those gentlemen as bandits given their intensity of reaction and intrepidity of existence. How could they accumulate so much power to be able to resist the state? How have they been able to stand up against the state? How could they, for so long, manage the social persuasion of their existence and hoodwinked active social media radars? How could they ensure their sustainable durability?
Well, the interesting thing is that we know already the answers to all these questions but we are helpless!