On term limits for a head of state

By Kajabago-ka-Rusoke 

A term is a period subject to time limits during which certain social activities should be performed and accomplished.

Within constitutions, as fundamental laws accompanying a state or states, such terms are regulated in order to allow enough chances for a head of state to put in place what he or she thinks should be of benefit to the people he or she is leading.

When such a person finds out that what he or she was expected to accomplish has not yet been accomplished, such person decides to apply for another term to use in order to accomplish what he or she anticipated and desired for his or her people.

Decision-making for a come-back is self-inspired. But coming back, in reality, is an undertaking by those who actually put in place the individual who still wants to come back.

A state is a machine or an apparatus in the hands of a ruling either, group or class. A head of state is a personification of a territorial state.

For the head of state to come or come back to power in non-monarchial nations there must be either an election or a coup d'etat.

A coup d'etat is by military means and is not democratic.

Election is a practice by people themselves who decide who should be their head.

In order for people either to bring back a previous one or put in place a new one (outside a coup) depends on how they have qualitatively judged the previous one in comparison with how the newly aspiring one is, qualitatively.

What matters most is not "who" a person is but "what" he or she is.

Quality is different from quantity.

The one who represents the economic emotions, sentiments and feelings of the people among whom he or she lives and illustrates how he or she can answer such demands and is found more appealing to people is more of a quality than a mere quantity.

No matter how long such a person has been in power, he can remain in power as a quality.

It is the people, who, after all make their own history, will finally decide.

In order for such a person to go through and continue as head of state, he or she still has a political party.

A political party must have a scientific theory for guidance. For without a scientific theory to guide it, it shall only exercise blind practice.

A party must have an ideology which substantiates a scientific line in practice. Ideology emanates from an economic system put in place and practised by a ruling party.

If the economic system is not satisfactory to the people, the people will reject that party and its ideology shall always sound and appear as mere demagogy.

Ideology should carry with itself such a spiritual line that can make people feel and have hope in what they can obtain, achieve and gain from an economic system on their national territory.  Otherwise all is just empty work and talk.

Ideology must embrace economic aspirations of and by the people plus desired correct moral practice and behaviour of and by public servants who are part of a state apparatus in the hands of a ruling party.

One aspiring for being head of state must be able to find a type of cadres who are really pro-people to be able to stand by and for him.

A desire for change of a social order should not rise from copying examples from other countries.

There can be similarities which are general in a variety of countries, but there are those which are particular for each country. A consideration for change should be based on an objective analysis between the general and the particular.

A minority of a population in one country may feel there must be change in their own country and thinks of using similar methods for change in their own country being copied from either, a neighbourly or distant country. But should socio-economic prerequisites for change differ from those in that country of the minority, there will not be change.

Results from copying are a mental disaster and spiritual disappointment on the part of copycats and demagogues. In countries characteristic of capitalist fundamentalism, predominant political parties are just wings of a capitalist movement where an entire national economy of a country is owned only by a minority capitalist class.

A change of a head of state in those countries depends on the degree of mistakes made by the party in power which appears to be disappointing the capitalist class by deviating from the strict tendencies of capitalist fundamentalism.

In that case, another capitalist party considered better oriented to capitalist fundamentalism, equipped with better tactics to confront any anti-capitalist forces globally than the previous one in power, will now be elected.

On the other hand capitalist classes in more industralised countries have a good number of candidates suitable for their economic system to change each other from time to time in order to handle state apparatuses to reflect and implement their social and economic intentions. 

Despite rejecting colonialism, economic ties between a former colony and a former colonialist inevitably remain.

Colonialists are still economically interested in former colonies.

In order to realise their desired economic continuity with a former colony, they need a type of post-colonial elite that can become a post-colonial economic ally.

A chance strikes when, within former post colonial elite, there emerges a group that is aspiring to become very rich above other members of a former colony.  This allies itself with aspiring former colonial capitalist rulers and begins exploiting populations of former colonies.

However, anti-colonialist fundamentalist pro-people elite begins to struggle internally against the pro-colonial elite.

Countries liberating themselves immediately from colonization, inherit very small groups of the elite.

So, when one pro-people individual above the average appears more or less extremely acceptable, appearing to be having and leading a very suitable socio-economic programme for all, it becomes difficult to think of removing him or her every other short period before the real realisation of that nationally desired long-term programme. The desire for frequent changes is more or less ignored and people begin to think of peaceful continuity.

Methods of work for acceptable and desired continuity:

Introduce political education to all workers in each and every  production unit of the economic base, throughout the whole  country.

Do the same for all peasant farmers.

Teach all in the respective languages they understand.

Subject all public servants of each and every component of the  state apparatus to political education illustrating to them how to  run a pro-people state.

Go to all women in the country and reveal to them how important they are as mothers, then guide them how they can improve upon their methods of work to uphold a country more properly.

Approach all the youth groups in the country and illustrate to them how they should conduct themselves as future fathers  and mothers of a country and how they should arrange it in an orderly fashion, both in the economic base and superstructure  so that they shall put in place an overall acceptable socio- economic formation for the benefit of all their people.

Introduce the subject of philosophy in all schools, colleges and universities so that students shall adopt an academic approach concerning "what one is and, why he or she is what he or she is and, finally, for what she or he is.

This will lead students towards a type of consciousness that each one of them needs and requires an independent inward self-examination, self-spiritual-build-up, that should be turned into a lubricant and spiritual guide for technical practice in favour of the welfare of his or her neighbours in society.  It will enrich his or her purpose of doing what should be done.

This should be an ideology that should be spread throughout all spheres of a whole country in order to create a new type of an acceptable hu-man-hu-woman being.

The most vital task here is to raise cadres for a correct ideology. 

Writer is a Senior Presidential Adviser on Ideology