Quebec - Putting the God in Gaspé

It surprised me to learn that Canada is a predominantly Catholic country.  According to the 2001 census, approximately 44% of Canada's population is Catholic, whereas only 30% of the population is Protestant.  As with Germany, when I was researching religion in Nordrhein-Westfalen for my blog post earlier this year, I've grown up assuming that Canada was a predominantly Protestant country, because of its role in the British Empire and strong place Protestantism holds in the country's political sphere.

As with the research I did into religion in Germany, the figures are skewed somewhat by those whose parents (or grandparents) would have professed the protestant faith, but who now have no religious belief. The situation in Canada confirms my belief that the development of Protestantism over previous centuries has, in many ways, led to 21st-century secularism.

Religion in Quebec

Cathedral Christ-Roi in Gaspe

Much less surprising, due to its French and Irish heritage, is the fact that Quebec is predominantly Catholic, in fact, according to the 2001 census, Quebec is 83% Catholic and only 5% Protestant, having the lowest percentage of Protestants in any province or territory of Canada. With around 24% of Canada's population, Quebec certainly influences the statistics in favour of Catholicism and around 46% of Canada's Catholics live in Quebec.

Canadian Protestants

If you take Quebec out of the equation, then the overall stats for Canada would look slightly different, with Canada-minus-Quebec being 37% Protestant and 31% Catholic.  Of course, the ratio of Catholic to Protestants varies from one Canadian province/territory to the next. The other predominantly Catholic provinces/territories are New Brunswick (which also has a large French Catholic population), Northwest Territories and Prince Edward Island (although only marginally so).

Ontario is split 50/50 with around 35% of people professing each faith - the provinces/territories with the highest number of Protestants are Nunavut and Newfoundland/Labrador. Nova Scotia, Manitoba, Saskatchewan, Alberta, British Columbia and Yukon all have predominantly Protestant populations.

The Jews of Montreal

Moe Wilensky's in Mile End, Montreal by Patrick Donovan

As I've been researching about Quebec and, particularly as I've been reading Mordecai Richler's novel Barney's Version, I've become very aware of Montreal's prominent Jewish population and the place Montreal has had in the history of Jewish emigration to North America.

Montreal has several predominantly Jewish suburbs, like Cote-St-Luc and Hampstead. Richler would argue that the oppressive nationalism of French-Canadians in Quebec in the 1990's has convinced many Jewish people to leave the province and move, either to the United States, Israel or neighbouring Ontario.

The 2001 stats would seem to bear this out, as it showed that 58% of Canada's Jews live in Ontario, compared to the 27% of Canadian Jews who call Quebec home. Interestingly, British Columbia has the highest percentage of Jewish people, with 5.5% of people in British Columbia professing the Jewish faith.  British Columbia seems to be the most religiously diverse part of Canada, as it also has the nation's highest percentages of Buddhists, Sikhs and people professing no religious beliefs (around 36% of British Columbians fall into this latter category).

Religious diversity in Canada

Detail of Montreal's Basilique Notre-Dame

I was surprised to learn that Alberta has the highest percentage of Muslims (16.7%) in Canada, although it's hard to compare Alberta's population with Ontario's, which is four times bigger and this doesn't change the fact that 60% of Canada's Muslims live in Ontario.  Ontario is also home to 55% of Canada's Orthodox Christians and 73% of Canadian Hindus.

Newfoundland/Labrador and Nunavut seem to be the places with the least religious diversity and Newfoundland/Labrador has the most religious/Christian population with 97% of people professing either Protestant or Catholic faith.

The home of Raëlism

One of the most unusual 'religions' I've come across whilst I've been researching Quebec is Raëlism, a quasi-religious belief in UFOs and extraterrestrials that was founded in 1974 by a Frenchman called Claude Vorilhon, aka Raël. Raël now lives in Quebec, although his movement has around 90,000 followers in 90 countries world-wide. Raëlians use the swastika as a symbol of peace and believe in sexual liberation, cloning, intelligent design and the idea that aliens (the Alohim) will one day return to Earth, which they created.  They're due to arrive in Jerusalem in 2025!

Quebec has one of the highest concentrations of Raëlians in the world and it was interesting to read about Taras Grascoe's encounter with the Raëlian movement, which he recounts in his book, Sacre Blues: An Unsentimental Journey through Quebec.

Image credits:

The image of Moe Wilensky's in Mile End, Montreal was taken by Flickr member Patrick Donovan, who is from Quebec City.  You can see more of Patrick's photos on his flickr account. Thanks Patrick for sharing this image using the Creative Commons license.

The images of the cathedrals in Gaspe and Montreal were taken by me - feel free to re-use these images with the Creative Commons license: Attribution, Share-alike, non-commercial.  

Fiji - Gods of War

In his book, On Fiji Islands, Ronald Wright describes a trip he took to Bau, a small island off the coast of Viti Levu.  It seems to hard to believe it now, but Bau (pronounced Mbau) was once the centre of political power in Fiji and home to the 19th-century Fijian warlord, Cakobau, who proclaimed himself King of Fiji, before gifting the islands to Britain.  Cakobau was responsible for the conversion of Bau to Christianity and the end of warfare and cannibalism, which the islanders had a reputation for. 

Cagawalu - supreme deity of Bau

Cakobau's conversion to Christianity was partly a result of feeling 'let down' by the island's supreme deity, Cagawalu, the god of war.  Wright associates the rise in Cagawalu's popularity, with the rise in the power of the Bau kingdom - therefore, it makes sense that the loss of political influence in Bau, would also mean the triumph of the Christian god of peace over the Fijian god of war!

The not-so-Pacific islands

Despite the name, many of the Pacific islands were quite warlike, especially in Polynesian islands like New Zealand, where the Maoris had a fierce reputation as warriors and war-makers.  The people of Hawaii worshipped a war god called Kū, who ressembles the Maori war god Tū, also known as Tū-mata-uenga (Tu of the angry face), Tū-kai-taua (Tu the destroyer of armies) or Tū-ka-riri (Tu the angry).  Interestingly, Tū was known as the 'old god of war' in Tahiti - perhaps because he was imported at an earlier date and later replaced by the Tahitian god of war, 'Oro.

Featured gods of Hawaii and the Aztecs



Huitzilopochtli, Aztec god of war

I also find it really interesting that the Hawaiian god of war, Kū is depicted as being covered in feathers.  There has been even more evidence in recent months (since I wrote my blog post on Dinosaurs) that dinosaurs may have been feathered and may have evolved into modern-day birds.  I realise that dinosaurs and humans missed each other by millions of years, but I can't help but wonder at terrifying war gods, like Hawaii's Kū, but also Huitzilopochtli of the Aztecs - who has a very bird-like appearance.  Perhaps, there was some ancestral memory or inherited knowledge of larger, bird-like creatures that were predators of pre-historic man?

Human sacrifice and the forces of darkness

Huitzilopochtli is most associated with the human sacrifics that were made in his honour.  Actually, Huitzilopochtli was a solar god, who fought the forces of darkness and demanded human sacrifice to appease the violent nature of the struggle between the dark and the light.  I guess, war is ultimately about sacrifice - we might turn up our noses nowadays at savage practices such as human sacrifice, but if you think of how many young men were 'sacrificed' to appease the gods of World War 1, or the 'war on/of terror' in Afghanistan.  Is it really that different? 

Kali trampling Shiva by Raja Ravi Varma

Even today, war is perceived as a struggle between 'good and evil' or 'dark and light'.  Kali, the Hindu goddess of darkness was seen as the great destroyer, an antithesis of Shiva, the creator - but also his consort.  It seems that the human need to destroy and create goes hand-in-hand.  I'm pretty sre that lucrative contracts for the reconstruction of Iraq were being drawn up, even as Western armies were preparing for invasion.

The 'intelligent' war gods of Europe

Many war gods are also gods of fertility, during times of peace.  A good example is Anann, the Irish goddess of war, who was also a fertility goddess and managed Ancient Ireland's livestock!  Ancient Europeans also made human sacrifices to appease the gods of war - sacrifices were made to the Celtic war god, Lugus and the Nordic Odin.  By all accounts, Odin was the 'thinking man's god of war'.  As well as being God of war, he was famous for his creativity and was considered to be an intelligent god, developing war strategies - he was also revered for his magical powers. 

War Gods of Ancient Greece and Rome

The Ancient Greeks captured the essence of the war god by having two war gods - the male, Ares symbolised the violence of war and the unfettered masculine thirst for blood.  The female goddess, Athena had a more strategic approach to war and transcended the more primal instincts of blood-letting and needless sacrifice.  Ares always went into battle with his two closest companions, Phobos (fear) and Deimos (terror). 

Mars and the Vestal Virgin by Jacques Blanchard

The Roman god of war, Mars, was symbolised by the wolf and the woodpecker.  The wolf because of its brutality and power and the woodpecker because of its persistance in bringing down the Oak tree, which is much bigger than itself.  The 'red planet' is named after Mars which, I guess, is symbolic of his blood-thirsty role. 

War and Peace

Cakobau converted to Christianity because he believed that the old gods had deserted Fiji and that his people should submit to the new god of Christianity.  It got me thinking about the influence of monotheism and religions like Christianity and Islam.  Islam is the religion of 'submission' and peace - although there were war gods in Ancient Babylon, Sumeria and other parts of the (what we call) the Middle East, the adoption of Islam, saw the end of pagan beliefs and a new belief-system that promoted peace, tolerance and trade.  Likewise, the central messages of Christianity, particularly in the New Testament are all about 'Love Thy Neighbour' and 'Turn the other Cheek'. 

If the spread of Christianity and Islam helped pacify previously warring tribes and nations (as it did in Fiji), then why is the world still at war?  Which 'god' is still demanding the sacrifice of human lives?  Perhaps the new gods of war are oil, money and greed!

Image credits:

All images are taken from Wikimedia commons and are considered to be in the public domain and, therefore, copyright free. 

Eritrea - How to Speak Eritrean?

Slightly smaller than England, but with the population of Ireland, or roughly the same size of Ohio, but with the population of Wisconsin - Eritrea is one of Africa's (and the world's) 'newest' countries, officially gaining its independence in 1993, after a long and bitter struggle against neighbouring Ethiopia.  I've put the word 'new' in inverted commas as, arguably, Eritrea has been a nation for quite some time.  For most people of my generation, Eritrea didn't exist as a nation, so I'm really interested to start at the beginning with this fascinating country and find out what Eritrea is all about.  Like a lot of you out there, my knowledge of Eritrea is pretty minimal!

A good news story?

So I've got some books, I'm listening to the Asmara All-Stars and Faytinga and trawling the Internet for information about this relatively unknown country.  What I've found on the Internet, thus far, paints a pretty dismal picture of a politically isolated nation, with an autocratic ruler and an appallingly bad record of press freedom - a far cry from the optimism of Eritreans, when their country achieved independence, almost twenty years ago.  I feel like I did when I was researching Saudi Arabia and (to a certain extent) Cambodia - it's hard to get the 'good news' story.  But I want to go beyond the more negative aspects of Eritrea, portrayed in the media and find out more about Eritrean culture, music, food and people.

Unity in Diversity

Eritrea independence day by thecomeupshow

One of the first things I've learned about Eritrea is that it is a nation with nine main ethnicities.  I think Eritreans can be proud of the fact that the ethnic diversity of their country has become one of its defining characteristics.  Not to mention the fact that Islam and Christianity peacefully co-exist in Eritrea, without any of the tensions that these two religions experience in many other countries around the world.  When I asked the question How to Speak Eritrean? the answer is that there is no such language as Eritrean.  People in Eritrea speak a variety of languages which represent three of Africa's major language families, Semitic, Cushitic and Nilotic.  (For my previous blog post on African linguistics, click on this link.)

So who are the nine nationalities of Eritrea?  Well, I've grouped them in my own way below:

The Majority

The Tigrinya and Tigre peoples are ethnically related and make up the majority of Eritrea's population.  They live in the heartlands of Eritrea, mostly in the north around Asmara, the Eritrean capital.  The Tigrinya and Tigre languages are both descended from the Ancient Ge'ez and are related to Amharic and (more distantly) Arabic and Hebrew.

Orthodox Christian church by thecomeupshow

Whilst closely related, these two languages are not mutually intelligible and, although commonly confused, the Tigrinya and Tigre peoples have very distinct cultures.  Most Tigrinya are Orthodox Christians, with a minority Muslim Tigrinya, know as Jeberti.  The Tigre, by contrast, are almost exclusively Muslim and, whilst Tigrinya has a long written tradition, using the ancient Ge'ez script (a version of which is also used to write Amharic), Tigre has a strong oral tradition and, despite the fact that the Eritrean government uses Ge'ez script to in Tigre publications, a lot of Tigre people prefer to use Arabic or Latin scripts to write their language.

With more than half of Eritrea's population being Tigrinya, it's hardly surprising that Tigrinya language and culture is the one that's most associated with Eritrea.  I've seen some lively debates on Twitter, with Eritrea ex-pats, now based in the US, reminding the world that Eritrea has more languages and cultures than Tigrinya.  Although they make up the majority of Eritrea's population, there are more Tigrinya people living in Ethiopia than in Eritrea.  By contrast, the majority of Tigre people live in Eritrea, with a smaller number across the border in Sudan.

The Cushites

Forming much smaller minorities are the Cushite tribes of Saho, Afar, Hedareb and Bilen.  It's believed that the Cushites (and the Saho in particular) may have been the original inhabitants of this region.  Their languages are more closely related to Somali than to Tigrinya or Amharic and they live right across Eritrea, from the Hedereb on the northern border with Sudan, to the Afar tribe, who live in southern Eritrea and are close to their kinsmen who live in the Afar state in Ethiopia.  The Afars have a particularly fierce reputation and were known as a warrior tribe, when Europeans first colonised the region in the 19th century. The Bilen people mostly live around one city, Keren, about 60 miles north-west of Asmara.  Most of the Cushitic tribes practice Islam, except the Bilen people, who are a mixture of Christian and Muslims.

The Nilotics

Eritrean Highlands by thecomeupshow

The Kunama and Nara (also known as Baria) are two small tribes who speak rare Nilotic languages and live in the north of Eritrea, on the borders with Sudan and Ethiopia.  Their languages seem to have been pushed aside by the more dominant African language families and, nowadays, Nilotic speakers are scattered in small pockets all over eastern and northern Africa, as far apart as the Maasai people of Kenya to the Songhay people of Mali and Burkina Faso.

Not surprisingly, Nilotic languages are very much in decline across Africa and Nara, in particular, is being replaced by Arabic or Tigrinya.  Interestingly, the Kunama still hold many animists beliefs and their supreme deity is called Anna. They're amongst the most ancient peoples of Africa but together, they make up less than 4% of Eritrea's population.

The Newcomers

The newest ethnic group to arrive in Eritrea (apart from the Italians!) are the coastal Rashaida people, who arrived in Eritrea in the mid-19th century, fleeing war in their native Arabia.  They make up less then 1% of Eritrea's population, speak Arabic and practise Islam.

Image credits:

To illustrate this blogpost I have used images taken by Flickr member thecomeupshow aka Adulis 'Chedo' Mokanan, a hip-hop and R&B DJ who is based in London, Ontario!  Adulis took a trip to Eritrea in 2011 and has shared his photos with us, using the Creative Commons license - you can see the whole album on his photostream and you can listen to his music on his website.

Yemen - Goodbye to Arabia Felix

The time has come for me to say goodbye to Yemen, known to the Romans as Arabia Felix or 'happy/fortunate Arabia'.  My learning journey to Yemen has been really fascinating and, despite the current political difficulties faced by the Yemeni people, I've been left with a very positive impression of their culture and their potential to create a society that is peaceful and prosperous.  As usual, my 'armchair' travelling has also left me with a great desire to go and see Yemen for myself!

A summary of the topics

Esoteric by Martin Sojka

During the past six weeks I have had the opportunity to learn more about the History of Yemen - how it's a bridge between Arabia and East Africa.  I've learned about the two Yemens, north and south, following separate paths until reunification in the 90's.  I learned a little bit more about Islam and the Madhabs, or schools of Islamic thought.  I learned about the Queen of Sheba and the current situation for women in Yemeni society.  I learned about Coffee and Qat, two plants that were first cultivated in Yemen, they have had very different destinies in the modern world.  I also listened to the music of Mohamad al-Harithi.  I learned how to make Saltah, Yemen's national dish and I also visited a Yemeni restaurant just off the Edgware Road here in London.

Books about Yemen by me

I read several books about Yemen.  Tim Mackintosh-Smith's travelogue Yemen: Travels in Dictionary Land was very readable and informative, Mackintosh-Smith is a great authority on Yemen and his book gave me a lot of ideas about the themes I should research for this blog.  I also read the popular novel Salmon Fishing in the Yemen by Paul Torday, which was really funny and enjoyable and I read The Hostage by Yemeni writer Zayd Mutee' Dammaj, which was darkly sensual and frightening.  I watched several movies relating to or shot in Yemen, including King Vidor's Solomon and Sheba (1959) and Pasolini's Arabian Nights (1974).  I also learned a lot about the island of Socotra, the part of Yemen that isn't really all that Yemeni.

Other themes for further research

Of course I touched on a whole range of themes that I didn't have time to research fully, but would be interesting to explore further, if you want to learn even more about Yemen.  Some of the other themes were:

The beach in Socotra by Martin Sojka

- the History of Frankincense and Yemen's role in exporting it to medieval Europe
- the poetry of Imru' al-Qays and the theme of nostalgia
- Mad Mitch and the last battle ever fought by the British Empire
- The Yemeni poltergeist  idar al-dar and the Arabian approach to the supernatural
- Yemeni dress and that ultimate male accessory, the djambia
- The skyscrapers of Shibam and the development of architecture in Yemeni towns
- Joseph Wolff, the Jewish Anglican missionary
- Cush and the sons of Noah

I really regret not having time to do some research on the Temani, the Jews of Yemen.  To make up for it, I'm posting a YouTube video below from Ofra Haza, one of the most famous Yemeni Jews.  This is a traditional Temani song called Im Nin' Alu and comes from her 1984 album Shirey Teyman aka Yemenite Songs.  Madonna fans might recognise this, as she also sampled a version of this song on Isaac from her album Confessions on a Dance Floor



Did you know?

As well as the 'big' themes I didn't have time to blog about, I also picked up lots of trivia related to Yemen, which will come in handy in dinner party conversations, I'm sure.  I learned that:

- the prophet Mohammad said the Yemenis have 'the kindest and gentlest hearts of all'
- the official Arabic word for 'motorbike' translates as 'fiery bicycle'
- the Yemeni general Abdul Rahman al Ghafiqi conquered Bordeaux in the 8th century
- there are baboons in Yemen

Young man chewing Qat by Martin Sojka

- the mountain tribesmen of Yemen didn't use to eat fish, as they thought it was some kind of inedible worm
- the Arabs call rain 'barakah' which is also the word for blessing
- Yemeni fans of Michael Jackson are called mutamaykalin
- by the time the British pulled out of Aden in 1967, it was costing them £60 million a year
- Aden's busiest market is called 'the Suq of rumours'
- Aden was known as the 'white man's grave'
- Al-Maqah was the god of the moon
- There are people on the island of Socotra who have blue eyes
- the 1994 Yemeni census included 'cave' under types of accommodation
- a Kurdish dynasty ruled Yemen in the 12th century
- many cities in the Middle East have a Tahrir square, tahrir تحرير means 'liberation'
- the Queen of Sheba had hairy legs
- Marriage between cousins is permitted in Islamic traditions
- Yemeni weddings usually begin on a Wednesday and end on a Friday
- at 2300 metres above sea level, Sana'a is the 7th highest capital city in the world (just below Addis Ababa and Asmara)
- Yemen is one of only 7 countries in the world that apply the death penalty for same-sex relations

I hope you've enjoyed my virtual trip to Yemen as much as I have.  I'm going to leave you with the words of a very poignant poem from Imru al-Qays (Diwan, Poem 2):

Djambia by Martin Sojka

Weep for me, my eyes! Spill your tears

And mourn for me the vanished kings

Hujr ibn 'Amru's princely sons

Led away to slaughter at eventide;

If only they had died in combat

Not in the lands of Banu Marina!

No water was there to wash their fallen heads,

And their skulls lie spattered with blood

Pecked over by birds

Who tear out first the eyebrows, then the eyes.

Image credits:

For this final blogpost on Yemen, I wanted to highlight the work of a very talented Slovak photographer called Martin Sojka - Martin has taken some stunning photos in Yemen and Socotra, but also in places like Iceland and New Zealand.  You can see more of his images on his Flickr photostream  

Thanks Martin for sharing these images with us using the Creative Commons License. 

Yemen - the Madhab (مذهب) or Islamic schools of thought

It's quite apt to be blogging about a Muslim country during Ramadan.  I'd love to say that I planned it that way, but that's not the case.  When I was blogging about Saudi Arabia, I touched on the subject of Islam in a very general way, but it's such a rich and fascinating subject area, it will take me quite a few blog posts, I'd imagine to begin to understand the complexities of the Islamic faith.

Shi'a or Sunni?

One thing I learned about Islam when I was doing research about Saudi Arabia, is that it's an incredibly diverse faith.  There is no centralised power structure and history has led different branches of Islam in different directions, depending on which caliphate (from the Arabic خلافة khilafa meaning 'succession') you or your tribe believed in.

I'm sure most people will be aware that there are two main branches of Islam, أهل السنة or Sunni, who make up the majority of Muslim believers and  شيعة or Shi'a, predominant in Iran and parts of Iraq.  I'm still struggling to understand the difference between Sunni and Shi'a, but it seems to relate to a split that happened back in the early days of the development of Islam.

So what is Shi'a?

Arabia Felix by eesti

Followers of Shi'a believe that Muhammad's cousin Ali was his rightful successor, not the three Caliphs or successors (Abu Bakr, Umar and Uthman) followed by orthodox Sunni believers.  Ali's succession gained early support in (what is now) Iraq and his final resting place is the incredibly important Shi'a shrine حرم الإمام علي in Najaf, Iraq.  The politics of Islam seemed to have moved away from Arabia pretty early on, as Syria and Iraq championed these first rival factions of Islamic belief. I'm just beginning to understand the significance of the Iraqi holy sites to Muslim and, more specifically, Shi'a believers. 

I'm also trying to understand what all of this means to Islam in the 21st century and what I've understood is that the independence of the Shi'a imams from the rigidness of the Quranic scriptures and the Hadiths has given the Irani imams power that goes beyond the laws of the state.  On one hand, Shi'a seems to have a greater capability to deal with 21st century life.  On the other hand, belief in the god-given rights of imams and end-of-the-world predictions about the coming of مهدي al-Madhi, a kind of 'messiah', make Shi'a seem arcane and backward.

The Schools of Shi'a

Yemen countryside by eesti

Shi'a is further divided into three main schools:

اثنا عشرية or ithna asharriyah often called the Twelvers in English - is the biggest school of belief in Shi'a and predominates in Iran, Iraq, Bahrain, Azerbaijan and Lebanon

الإسماعيليون or Ismaili often called the Seveners in English - they seem to be a very small sect with a minority of believers spread throughout the Islamic world.

الزيدية or the Zaydi is a Shi'a school very closely connected to Yemen - they are know as the realists of Shi'a and split off from the other two branches very early on so, although they believe in the succession of Ali, they don't seem have the same belief in the god-given powers of the Imam or al-Mahdi

The schools of Sunni

Doorway in Ta'izz by eesti

Sunni believers also fall into various different schools or Madhab.  I can't even begin at this point to understand the difference between these, so for now, I'll content myself with identifying the four main ones and where they have most of their followers:

حنفي or Hanafi is the main Madhab in India, Pakistan, Central Asia, Egypt, Turkey, Syria, Jordan, Palestine, parts of Iraq and amongst Muslim communities in the UK and Germany. 

مالكي or Melikiyah is the predominant Madhab in north and west Africa (but not in Egypt or Sudan) - it's also the school of jurisprudence followed by most Muslims in Eritrea.

شافعي or Shafi'i spreads in a great arc across the Indian ocean, from the Muslim populations of Ethiopia, Sudan,Yemen and Somalia to Malaysia, Indonesia and South East Asia. 

حنبلى or Hambela is the school of Islam followed in Saudi Arabia.

There is also a Madhab called الاباضية or Ibadhi which is neither Sunni nor Shi'a and is the dominant school of Islam in Oman and Zanzibar.

Of course, all of this is an over-simplification of the spread of Islamic beliefs and each country, as well as many non-Muslim countries, will have a range of Madhabs and believers, from the main schools of Sunni and Shi'a, as well as more obscure Madhabs not mentioned in this blog. 

Islam in Yemen

Mosque in San'a by eesti

Yemen seems to have a characteristic north-south split when it comes to religion, with northern Yemen following the Shi'a school of Zaydi and southern Yemen following the Sunni school of Shafi'i.  By all accounts, both schools are in the moderate camps of Sunni and Shi'a so (perhaps?) not all that different to each other in terms of religious practice.  I get the sense that, whilst religion is important to Yemeni culture, it doesn't seem to dominate all aspects of Yemeni life, in contrast to the form of Islam practiced across the border in Saudi Arabia.

I look forward to learning more about Islam in future blog posts, now that I have added another piece to the puzzle!

Image credits:

For this blog post I've chosen to highlight the work of flickuser eesti who is from Saitami prefecture, just outside Tokyo and Japan.  He seems to have photographed half of the world, so it's well worth visiting his photostream on flickr.  He's also photographed Uzbekistan and Russia and has a very cute teddy bear who crops up in different places!

Thanks eesti for sharing your photos with us under the Creative Commons License.

Saudi Arabia - Birthplace of the Prophet Muhammad

Muhammad as the Messenger of God

Saudi Arabia is, of course, best known as the birthplace of the Prophet Muhammad.  In the past, the term Mohammedean was used to describe all Muslims, but this term is deemed to be highly offensive to Muslims, as it suggests that Islam is all about the worship of Muhammad, rather than submission to Allah.  I guess that Europeans and Americans, in the past, used the term Mohammedean as a linguistic parallel to terms such as Christian or Buddhist.  It's a very Western way of describing things and inadequate to explain Muhammad's role as a messenger of Allah.

Muhammad and the word of God

Having said that, from the point of view of a non-believer, I find Muhammad is pretty central to the development of the Islamic faith.  Leaving God to one side, what we have left is the word of God, passed on by Muhammad during his revelations and written down in the Qur'an (recitations) and, much later, recorded in the Hadiths (sayings) ascribed to Muhammad and written down in the centuries following his death.  Christians trying to understand the Qur'an would find a book that is completely different to the Bible - it doesn't have a narrative, as such, and it's certainly not a record of the life of Muhammad, in the way that the New Testament records the life of Jesus.  Non-Muslims and, more importantly, non-Arabic speakers, will struggle to understand the Qur'an.  The beauty of its message is contained in the words themselves.  The mercurial flexibility of the Arabic language and the hynoptic sound of the sutras when recited by those who believe, don't translate well!  Better to learn Arabic.

Muhammad the man

As there was no definitive account of Muhammad's life, what we know about Muhammad 'the man' has been obscured by the mists of time.  The first biography of Muhammad wasn't written until 767 CE, 135 years after his death.  We do know that he was born in Makka, around 570 CE and that he belonged to a tribe called the Quraish.  He married a wealthy widow called Khadija and travelled a lot between the Hejaz and Syria as a trader.  His travels brought him into contact with Christians and Jews and it is thought that he was influenced by the Christian anchorites (or hermits) and was inspired by them to withdraw to the desert on a tahannuth or retreat, which led to his first revelations on the true message of Allah.  A Christian monk called Bahira is believed to have foreseen Muhammad's destiny as a prophet of God.

The Night Journey

One of the most interesting parts of Muhammad's experience was his famous 'night journey'.  The first part of the journey, the Isra, sees him taken on a winged horse called Burag to Masjid Al-Aqsa, or 'the Furthest Mosque', believed to have been in Jerusalem.  In the second part, Mi'raj (which means ladder), he is taken to heaven where he meets the prophets Abraham, Moses and Jesus.  Some Muslims believe his journeys to have been actual physical journeys, others ascribe the event to a dream or trance brought on by his revelations.

The Hijra

Not surprisingly, perhaps, the people of Makka didn't believe a word of Muhammad's story about his 'night journey' and begin to resent his message of God, especially when he started to criticise the pagan beliefs of those around him.  Apart from Khadija, Muhammad also had a protector in Makka called Abu Talib.  When both Khadija and Abu Talib died within months of each other, Muhammad suddenly found himself being forced out of Makka and took his followers on the famous Hijra (migration) which brought him to the city of Medina, where he found refuge from his enemies and started plotting his return from exile.  The Islamic calendar is dated from the year of the Hijra, so that the current Islamic year is 1431 AH. 

A Tale of Two Cities and the Satanic verses

Muhammad found willing converts in Medina and ultimately led his followers out of exile and reconquered the lands of his ancestors.  The biggest obstacle Muhammad had faced with the people of Makka was their unrelenting belief in the pagan gods of the region.  Makka had long been a place of pilgrimage, in the pagan tradition, before it became a place of pilgrimage for Muslims.  The famous Satanic verses of Tabari claim that Muhammad compromised with the pagans of Makka and acknowledged the pagan goddesses al-Lat, al-Uzza and Manat.  Most Islamic scholars these days would take a different view and say that Muhammad was relentless in his efforts to rid Makka of its pagan beliefs.

Idolatry and depictions of Muhammad

One of the reasons Muslims believe that Muhammad (or indeed, any life form) should not be depicted in art stems from this desire to rid the Islamic tradition of idolatry.  Muhammad believed himself to be the messenger of God and didn't wish to be worshipped.  It's an interesting contrast with the Christian tradition that eventually came to accept the concept of the Holy Trinity - essentially worshipping Christ as a God and surely one of the biggest mistakes in the history of the Christian church.  I kind of appreciate the idea that Muhammad didn't want to distract people from the essence of their belief and the message of God.  It's such a contrast to my own upbringing, as a Catholic and all the depictions of Hindu gods that I researched during my learning about Rajasthan. 

Danish newspapers and freedom of speech

I'm sure most people will remember the controversy caused by the Danish newpaper Jyllands-Posten and their cartoonists' depictions of the Prophet Muhammad that caused uproar in the Muslim world in the months following September 2005, leading to an estimated 100 deaths in the riots that ensued, not to mention the torching of Danish and Norwegian embassies and a Saudi-led boycott of Danish goods.  Although I'm not religious, I think it's important to respect other people's religious beliefs and I honestly don't understand why the Danish and Norwegian newspapers (and those in other European countries) wanted to publish these cartoons that were so obviously offensive to Muslims.  Interestingly, the UK, Canada and the US were amongst those countries that didn't reprint the images in their national newspapers.  It's dangerous to get involved with other people's beliefs and, as far as depictions of Muhammad are concerned, I think Muslims are in the best position to decide what is or isn't appropriate. 

Image credits:

The images of Muhammad's name in Arabic and the 17th Mughal miniature depicting the Burag are both taken from Wikipedia and are in the public domain.

The photograph at the bottom was taken by me and is an unusual depiction of animals (Tigers chasing goats) which can be found on the Registan in Samarkand (Uzbekistan)

Saudi Arabia - An introduction to Islam

As I'm blogging about Saudi Arabia, I think this is a perfect opportunity for me to learn about Islam, the same way I learned about Hinduism when I was blogging about Rajasthan.  I'm no expert though and I apologise in advance for misrepresenting any aspects of the religion, I can assure you it's not intentional. 

I must admit, I did know a little bit about Islam, before I started reading for this blog, at least the Uzbek version of Islam, as I lived in Samarkand for almost two years.  Unlike a lot of Westerners, I've had a very positive experience of Islam and I like to think that I have understood more about the religion than the negative stereotypes of Western media sources.  As with Hinduism, I need to profess my disbelief in any religions or the existence of God, but I find the whole subject of religion fascinating and I'm interested in learning more. 

Blogging about Islam is such a massive undertaking and I really just want to begin with the basics.  A lot of the information I'm taking is from Malise Ruthven's Islam: A very short Introduction, published as part of a series by Oxford University Press (that I'm always raving on about).  The opinions expressed in this blog are my own.  Other things I would like to cover in future blogs about Saudi Arabia are Muhammad and Shari'a Law.  I'll probably leave other aspects, such as the Quran, Sufism, Shi'a, the role of women and Jihad to future blogs about other Muslim countries.

Origins

I guess the most surprising thing about Islam for a Westerner is that it doesn't really differ from Western religions in the way, for example, that Hinduism does. It's important to remember that Islam is part of the same religious tradition as both Christianity and Judaism.  As Christianity developed from Judaism and went off in its own direction, adapting to the European societies that identified with Christian beliefs, Islam was a reaffirmation of traditional beliefs and an attempt to purify the message of God that had been corrupted and confused in Jewish and Christian interpretations.  I can't help comparing the origins of Islam to the origins of Protestantism in Europe, ie. getting back to the essentials of religious practice and away from the corruption and materialism of the predominating church. 

I guess there is a big difference between orthodoxy (ie. harmony of beliefs) and orthopraxy (ie. harmony of practice) and whilst Islam is relatively orthodox in relation to Christianity and Judaism, it's not necessarily orthoprax and it's the practice of Islam that is difficult for Westerners to understand, as it so often differs from the way Christians and Jews practise their respective religions.

The diversity of Islamic orthopraxy

Unlike Christianity, there is no centralised 'church' in the Muslim faith.  Even Saudi Arabia, which might be considered to be the centre of Islamic beliefs, with the important religious sites in Makka and Medina, wouldn't really be acceptable as the leader of Islam for most believers. 

Leadership comes at a local level and this leads to a diversity in Islam that most people in the West fail to recognise.  An estimated 23% of the world's population follow Islam but it's far from being a monolithic community.  I can understand the frustration of Muslims everywhere, when they are portrayed as religious fanatics and fundamentalists.  We can quite easily identify the differences in Christian beliefs and practices, in terms of the different Christian sects, Catholicism, Orthodoxy, the myriad of Protestant belief systems.  Similarly, Islam has been adapted to local circumstances and whilst the essential orthodoxy of the religion is consistent, the practice of Islam varies from one community or society to the next.

The fall of Communism and Islamophobia

Islam is perceived to be the fastest growing religion in the world and, since the fall of communism in the late 80's, there has been a growing anxiety in the West, which sees Islam as the main obstacle to Western orthopraxy.  I would argue that orthopraxy in the West goes beyond religion - even those of us who are not practising Christians share a belief system of sorts, based on the values of the Enlightenment and a liberalism which is the basis of most Western societies.  This seems to bring us directly into conflict with Islam and the news headlines in the past few weeks have been all about headscarves (France), mosques (New York) and charity, or the lack of it (Pakistan).  The western media definitely sensationalises these conflicts and, in my opinion, distracts from the very real changes that are occuring in Islam at the present time, as it adapts to the pressures of a globalised society and dominance of western consumerism. 

Whilst people in the West live in fear of an Islam that wants to convert us all and impose Shari'a law, societies based on Islamic beliefs and traditions are finding themselves confronted with the overwhelming impact of globalisation and a capitalist system that seems to preclude any alternatives to consumerism and greed.

The Five Pillars of Islam

As a belief system that has spread right across the world and has been adopted by so many different types of societies and cultures, the central ethos of Islamic beliefs is incredibly clear and uncomplicated.  I guess the Five Pillars of Islam unite the Muslim community in a way that strengthens Islam and helps it meet the challenges of 21st century life.  The five pillars are:

1. Shahada - the basic declaration of faith

lâ ilâha illallâh, Muḥammadur rasûlullâh - There is no God but God and Muhammad is his messenger - this is what the Arabic writing on the Saudi flag says.

2. Salat - Worship

This relates to prayer and the idea (at least in the Sunni tradition) that Muslims must pray five times a day

3 Zakat - alms-giving/compulsory charity

It's no coincidence that Saudi Arabia is one of the world's largest contributors of aid to poorer countries.

4 Sawm - the fast during Ramadan

Fasting is an important part of Islamic orthopraxy.

5 Hajj - pilgrimage to Makka

All good Muslims should try to make a pilgramage to Makka at least once during their lifetime. 

To be honest, I don't think any of these five pillars would be unfamiliar or unacceptable to Christians and, on a very basic level, I'm beginning to wonder what all the fuss is about!

Image credit

The photograph of a Muslim family in Langkawi, Malaysia was taken by self-confessed flickr addict Jim Boud - you can see more of Jim's photos at http://www.flickr.com/people/boudster/ 

The image of the children at prayer was taken by flickruser Ranoush, aka Rana Ossama, who is a student from Ismailyah in Egypt - you can see more of Rana's photos at http://www.flickr.com/people/ranoush/

Thanks Jim and Rana for sharing these images with the world using the Creative Commons License.

Saudi Arabia - Cradle of the Arab race

It's hard to study the history of Saudi Arabia without making reference to the historical context of the rest of the Middle East.  I picked Saudi as my first Middle Eastern country for a good reason - because this is where it all started.  By that I mean, Islam, the growth of an Arab identity and the influence of oil-rich nations on the global politics of the late twentieth century. 

In preparation for this learning journey, I watched Lawrence of Arabia, the 1960's epic starring Peter O'Toole and Egyptian-born Omar Sharif.  It covers an interesting period in the history of the Middle East, when the British were conspiring with Bedu tribes of Arabia, to overthrow the oppressive yoke of the Ottoman Empire and establish a united and, according to Lawrence, independent Arabia, with Britain's support.  A major historical theme of the movie is the fact that Lawrence helps unite disparate tribes from different parts of the Arabian peninsula.  The concept of a united Arab identity is, in many ways, an historical construct and the real picture is a lot more complex, with tribal and religious loyalties taking precedence over the idea of nation.

In the same way as Hinduism has long been associated with ethnicity in India, Islam too was very much the religion of the Arabian people.  The main difference is that, whilst Hinduism is still predominantly practised by people of Indian origin, such was the appeal of Islam that a mere 20% of Muslims now live in the Arab world, with approximately 203 million Muslims in Indonesia and half a billion Muslims in Pakistan/India/Bangladesh.  Although the holiest Islamic sites of Medina and Mecca are in Saudi Arabia, the centre of Islamic culture has shifted around since the time of Mohammed to cities like Damascus (under the Umayyad's) and Baghdad of the Abbasid.  Delhi, Cordoba, Cairo and Constantinople have all had their golden ages of Islam and even a city like Samarkand in Uzbekistan, where I spent two years, has played its part in the development of Islamic culture and sciences.

I find the history of the Middle East fascinating.  European involvement in Middle Eastern affairs goes back to the days of the spice trade.  The Portuguese occupying the island of Socotra (in Yemen), securing their safe passage to India.  The Dutch stealing Arabian coffee beans and introducing a craze to 17th century Europe.  It would seem as though Saudi Arabia has bobbed along through all of this, taking a sceptical interest in regional affairs, often divided between the politics of the Gulf states and Iran, on one side of the country, the influence of Egypt and Africa on the other.  The change came in the 1920's, when the royal Saudi family of Riyadh managed to gain control of most of the Arabian peninsula, uniting the various nomadic tribes in, what was to become, a definitive Saudi Kingdom. 

Both the US and Britain have actively supported the national integrity of Saudi Arabia.  Even more so, when oil was discovered in the late 1930's and American interests moved in to make a quick buck and get the Saudi oil wells open for business.  King Faisal was a key figure in the OPEC oil embargo in 1973.  The major oil-producing countries found that they could treble the price of oil overnight and that affluent Western nations would still pay the price.  The result was an unprecedented explosion of wealth in the Middle East, for the oil-rich nations, naturally, and even the labourers coming from poorer neighbouring countries, who could send their wages home and create mini economic booms there too. 

I'm not sure anyone could have guessed how quickly things would change in the Kingdom and Riyadh, a city of 150,000 people in the 1960's, now has a population of 5 million!  Saudis enjoy one of the highest living standards in the world, have become notorious for their immense wealth in a way that, more recently, the Russian oligarchs have caught the world's attention.  The ruling Saudi families can send their children to the world's most exclusive universities.  Obesity is a pressing issue for a country hooked on American fast food. 

Of course, there is a downside to all of this - the exploitation of immigrant labour, the repression of women and LGBT people, the emergence of shadowy fundamentalist groups and the uncompromising hold that the ruling Saudis have on the country's governance.  Who only knows what the future has in store for this highly-influential nation, I guess the oil will run out some day? 

Image credits:

The satellite image of the Arabian peninsula is from Wikimedia Commons from the Sea-viewing Wide Field-of-view Sensor (SeaWiFS) Project.  The image is more than 5 years old and is, therefore, in the public domain.

The beautiful picture of King Fahd Road in Riyadh (one of the wealthiest addresses in the country) was shared with us on flickr.com by flickruser Ayman Aljammaz who is from Dhahran in Saudi Arabia.  Ayman is a very talented photographer and you can see more of his images at

http://aljammazphotography.com/photography/

Saudi Arabia - Assalom Aleykum

From Jaipur, we're heading west another 1808 miles or 2910 kilometres to Riyadh, capital of al-Mamlaka al-ʻArabiyya as-Suʻūdiyya, a.k.a the Kingdom of Saudi Arabia.  This one is going to be a real challenge for me, not only because it's a country I have never visited and can barely begin to comprehend, but also because it's so easy to fall into the stereotypes of Saudi Arabia, to get caught up in the excesses of an oppressive regime and a society that makes no sense to someone living in the liberal and 'decadent' West.  It's a challenge to myself, really - to go beyond the negative stereotypes, overcome my own prejudices, to learn about the everyday lives of Saudi Arabians and to learn about aspects of their culture, music and language that are, I'm sure, every bit as enthralling as the culture, music and language of Rajasthan.

When I think of Saudi Arabia, I think of oil, Islam and the scorching heat of the desert.  Adding Riyadh to my weather app today, I struggled to come to terms with the idea of the 45 degree heat in the Saudi capital.  I often think that national character can be influenced by your weather system - the languid, easy-going nature of Thai people, only occasionally getting hot under the collar - the stern and stubborn nature of the Russians, getting through six months of winter with curses and gritted teeth.  I'm guessing with scorching hot weather, the Saudis are a pretty tough bunch, surviving in a landscape that the rest of us would find intolerable.

Although I've not been to Saudi Arabia, I know several people who have.  Their stories have varied and the hospitality of their Saudi hosts seems to have only been dampened by the frustrating lack of alcohol, a staple of British and Irish culture.  As an ex-TEFLer, Saudi Arabia was always an option for me, with its high living standards, competitive salaries and low living costs.  But I decided against it in the end.  I like adventure, but Saudi Arabia was a little bit too adventurous, even for me!

In the next few weeks, I want to learn as much as I can about Saudi culture.  I want to learn about Islam and understand Arabian history.  I've already ordered a book by a Saudi author and one by a Westerner, with his insights into living in the region.  I want to watch 'Laurence of Arabia', listen to some Arabian music and cook a traditional Saudi dish.  I don't know if it'll be possible, but I want to find some Saudi friends on Twitter, as I have done with the other countries in my blog.  If nothing else, it will be an interesting journey and one that I hope you will join me on!

Image credits:

The image of the minarets was taken at dawn, in Medina, by flickruser Shabbir Siraj who is a Pakistani-Canadian photographer and film-maker and has shared this image with us using the Creative Commons License.  If you want to see more of his photos visit http://www.flickr.com/photos/shabbir/

The Netherlands - Spinoza - Deus sive Natura

During my learning journey through the Netherlands and Dutch culture, I stumbled upon the Sephardic Jewish philosopher Baruch de Spinoza.  Never having studied philosophy in school or at university, I'm a complete beginner when it comes to the various different philosophers and, with Spinoza, I feel like I've stumbled on an interesting crossroads in European thinking, a bridge between medieval thinking and the birth of the scientific age.

To make my life easier, I ordered a book called Spinoza: A very short introduction by Roger Scruton - part of a wonderful series of introductions published by Oxford University Press.  I definitely would have found it very painful to read one of Spinoza's great works, the Ethics or the Treatise on the Emendation of the Intellect, so it was useful to get an overview of Spinoza's philosophy and from that very short introduction, I'm going to try to write an even shorter overview in this blog :-)

Not knowing the great philosophers, I was a bit out of my depth and reading about Spinoza, I also touched on the Philosophy of Descartes, Grotius, Hobbes and many others.  A lot is made of Spinoza's Sephardic roots and, for those of you who don't know, the Sephardic Jews originated in Spain and Portugal, fleeing after the Reconquista and the introduction of strict Christian laws in Iberia - many of them moved to the more tolerant society of the 17th century Netherlands, forming their own communities in Amsterdam and Utrecht.  Spinoza was born and raised in the Netherlands, but had a cultural understanding of the ancient Jewish texts and also some of the philosophy of Islam. 

Something that really fascinated me was the fact that ideas like the ones Spinoza postulated, had such a violent impact on the society he lived in.  He was cast out of the Jewish community and ex-communicated.  He was reviled and feared as a supposed atheist, even though his philosophy puts the existence of God beyond all human contemplation or questioning.  It's not hard to imagine how ideas could have been so dangerous in the religious powder-keg of 17th century Europe - however, I can't help feeling they would hardly raise an eyebrow in our society and, what's more, few people would bother to read and understand Spinoza's philosophy, nevermind feel threatened by it.  I think ideas can still be very dangerous in our 21st century world, but somehow I feel the philosophy has been lost and the only voices that get heard in the modern world, are those of the prophets or 'prophetic order' that Spinoza opposed. 

I'm not going to go into great detail regarding the things I have learned from reading about Spinoza, suffice to say I took pages and pages of notes as I was reading and, although I don't really agree with Spinoza's philosophy, his ideas have given me some food for thought and helped me conceptualise some of my own philosophy. 

The book starts with Aristotle's philosophy of 'substance' which is the essence of existence and doesn't ultimately change in its nature, although the attributes or 'modes' of the substance can change form and appearance.  For Spinoza the substance is God and this brings him immediately into conflict with his co-religionists and with Christianity.  Spinoza's God is not some separate entity, sitting on a cloud somewhere, listening to our prayers and making judgements.  For Spinoza, God is removed from the human mind and becomes the essence of everything which exists, man, beast or object - for Spinoza God is existence. 

Spinoza's famous words Deus sive Natura, 'God or Nature' sum up his philosophy quite well - ie. God is nature and the substance is God or nature.  No wonder his philosophy was considered to be a heresy!  This reminded me of a book my parents (rather mysteriously) had at home, called the Bhagavad Gita.  I used to love looking at the pictures in this book when I was a child and Spinoza's idea of God being the essence of everything, reminds me of the illustrations in the Bhagavad Gita of Paramatman with flames of God inside all the people and animals (I don't remember them being inside inanimate objects).

Spinoza was also famous for using an 'axiomatic method' or geometrical analysis of his thought, which he was often later derided, as a proof of the craziness of his theories.  Indeed, Spinoza's summation of human existence and his desire for 'clear thinking' (ie. not tainted by emotion or passion) does seem quite mathematical in a way that you know will never be possible where people are involved.  Although a lot of things can be mathematically explained or analysed, I really believe there are things out there that can't be explained - total superstition, I know, but Spinoza's methodical approach to reason and existence seems more of an ideal than a reality. 

I was interested by Spinoza's concepts of 'adequate' and 'inadequate' ideas.  Adequate ideas are those which are essentially true - ie. the existence of God, things which don't need to be proven.  Inadequate ideas are things which are invented by the human mind, all imagination and passion is deemed to be inadequate and that's where I have difficulty with Spinoza, as imagination and passion are things that, rightly or wrongly, rule the lives of many 21st century people. 

For Spinoza, using maths and geometry to describe his philosopy was more adequate than using ideas or human language.  Language was, for Spinoza, the most inadequate way of describing God and existence and, I must admit, I agree with him here.  If you think of the Latin mass and Buddhist chants, religion is not really concerned about whether or not people understand the language they are using during ceremonies, language itself is only a series of sounds that don't really mean much, it's the ritual chanting and mindlessly repeating of phrases (or song) that gives the ceremony it's spiritual aspect.  I think part of the problem of modern religions is that people try to make sense of it all, when really rituals are meaningless. 

I'm not religious, but I would consider myself to be spiritual in the sense that I enjoy a beautiful sunset, or an inspiring piece of music - language is beautiful too, but I agree with Spinoza that the meanings we attach to words can be quite arbitrary and, I guess, words will never adequately describe the feelings of a spiritual experience.  Words are part of the science of man and I really wonder whether or not science and religion can ever been reconciled, they seem to be in such polar opposition. 

Another important concept from Spinoza's philosophy is the idea of conatus - roughly translated, I think this means our 'determination to exist/survive'.  Spinoza believed that all human beings desire existence and we will go to great lengths to ensure our self-preservation.  For Spinoza a truly free man is one who has aspired to self-preservation, including the accumulation of power to reach a state of being where he understands the true nature of existence and is no longer enslaved by inadequate ideas.  Essentially his philosophy is about the triumph of reason over passion. 

Although he liked using geometrical equations to explain his ideas, Spinoza denied the ability to express God in terms of number.  I think this also angered his contemporaries, who were very much into the idea of one God, or a trinity within God etc.  This aspect of Spinoza's philosophy reminds me of Islam and how unneccessary it is to express Allah in terms of a number or an image.  For Spinoza, depicting God in an art form was irrelevant superstition, as was the idea of Christ taking God's mortal form on earth and commonly accepted beliefs such as the value of prayer etc.  One thing I really like about Spinoza is that he genuinely believed in a secular society, yet one which was tolerant of other religious beliefs.  This seems to be a very Dutch thing and I think modern Dutch society reflects this Golden Era of Dutch thinking. 

I guess Spinoza was a bit of an optimist - he believed that when enough men (no mention of women) achieved a higher level of understanding and rid themselves of inadequate ideas then they would form a society that was, almost effortlessly, just and without conflict.  Maybe in an ideal world . . . for Spinoza achieving true intellectual freedom from inadequte ideas is the highest ideal, whereas he believed, far too many people welcome intellectual slavery as the end of fear and conflict.  I think Spinoza's ideas could still be dangerous if interpreted by political extremists in a prophetic way.  There is SO much more to Spinoza's philosophy than I can do justice to in this short blog, but I'll leave you with a quote from his Political Treatise

'If slavery, barbarism and desolation are to be called peace, peace is the greatest misfortune that men can suffer'

Image credits

The Dutch flag and the image of Spinoza are both from Wikimedia Commons and are copyright free.

The image of the sunrise is my own photograph from my walk on the Camino de Santiago, like all the walks I do, a very spiritual experience.  This photo was taken at about 7.30 on a chilly October morning in the Rioja.

The image of Adriaen van Ostade's Peasants in a Tavern is also copyright free and I think it sums up the opposite of Spinoza's philosophy, which is the triumph of passion over reason - I think we can all relate to that after a few too many on a Friday night on the town :-)