warfare

  • Forgotten crimes and the sack of Rome

    The sack of Rome in 410 AD hastened the emergence of a new post-Roman world and eventually, over the course of fifteen centuries, the birth of the country we now call Italy. The tale that has come through to our time of that sacking is one of uncivilised pagan German tribes – outsiders – tragically tearing down the centre of western civilization. This caricature is inaccurate in many ways. As is often the case, the real story is more complicated. In echoes of our own time, it is a tale of political intrigues and racial divisions. The Roman world at the end of the fourth century was a different place…

  • puppet show at the court

    The Sultan’s Puppet Show

      Shortly after Bahá’u’lláh was condemned to exile and imprisonment in the prison-city of Akka, he wrote to the Grand Vizier responsible for his banishment. The letter (the Tablet to the Chief) condemns the injustice of the Grand Vizier’s order and warns of his impending demise. Part of the letter is devoted to a brief story from Bahá’u’lláh’s childhood. In the story, Bahá’u’lláh is at a marriage feast being held in his father’s home. As part of the festivities, the puppet show “Shah Sultan Salim” is to be performed. As the play begins, the puppets announce that the Sultan is coming. There is a commotion as the puppets prepare the Sultan’s way…

  • Civilization and its Excesses

    Bahá’u’lláh called on all human beings to work for the advancement of civilization, yet he also warned of the danger of carrying civilization to excess. All men have been created to carry forward an ever-advancing civilization.[1] And yet: If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation. Meditate on this, O people, and be not of them that wander distraught in the wilderness of error. The day is approaching when its flame will devour the cities….[2] Bahá’u’lláh wrote in the 19th century. His insight of the approaching danger saw far ahead of his contemporaries, who tragically could not see the appalling dangers ahead. The following is from an…

  • peace dove - church window - against violence

    We Are One – Bahá’u’lláh’s Teachings Against Violence

    Human beings are not inherently violent. But that we have a problem with violence is undeniable. How many times have prophets, poets, philosophers and philanthropists of all kinds called us to love and peace? Yet how many times have human beings found (indeed continue to find) excuses for violence? In this article five aspects of Bahá’u’lláh’s teachings against violence are discussed: individual violence, religious violence, political violence, domestic violence and interstate violence. An aspect of the oneness of humanity – that human beings ought be like “one soul and one body” is that violence between human beings ought become a thing of the past. Bahá’u’lláh wrote: … it is Our purpose, through…

  • Students and teachers of Tarbiyat Girls school - gender equality

    Women and Men Have Been and Will Always Be Equal

    “Women and men have been and will always be equal in the sight of God.”[1] With these words, Bahá’u’lláh challenges the age old oppression of women. Thus, the following concept applies as much in respect of gender equality as elsewhere: Know ye not why We created you all from the same dust? That no one should exalt himself over the other.[2] The general assertion of gender equality is addressed by Bahá’u’lláh in a diversity of fields in which, historically, gender equality has been denied. On work, Bahá’u’lláh states: … It is incumbent upon each one of you to engage in some occupation – such as a craft, a trade or the like.[3] There is no distinction…

  • Beginnings Old and New

    It might seem odd to start an article about beginnings by talking about the end, but that’s the whole point. Our assumption is that time is linear. The beginnings are behind us, and, inexorably, we will arrive at “the end”. And culturally, much of our story telling encourages us to have the sneaking fear that our collective end will be horrible. The dystopian stories of our future – the amplified dysfunctions of our time are the common fare of movies such as Gattaca, and Elysium. Our accounts of the past also forebode bleak “end times” story as is the case in Agora. The list is endless, but includes movies such as the Planet of the Apes,…

  • Electing the President

    There is something fascinating about the “contest” which elects the President of the United States. The 2016 election is no exception. Candidates who weren’t imagined before the election year have come to the fore and with them the discourse and the “contest” has been thrown open. Issues of gender are right on the surface. And the fact that a women has never been elected as President is one of the issues. Gender issues are present in other ways. Women’s bodies and women’s rights have repeatedly surfaced as a political football. Issues of race are prominent, who is allowed to belong – who needs to be locked out. Who can claim…

  • Agora movie – seeing ourselves through an alien past

    The movie Agora (director Alejandro Amenábar) is not history, but perhaps, it rises to allegory. It is well worth watching, despite its ‘interpretative’ approach to history. It is a movie which captures deeper truths about human relationships and its fictionalized past helps us understand the challenges of our conflicted present. The struggles of Agora’s characters are enriched by Dario Marianelli’s haunting film score and the movie’s epic intellectual and scenic setting. Agora takes us to the unfamiliar world of fourth century Alexandria. It is a world being overtaken by change. Certainties of a pagan past are fading as new Christian ways of being emerge. It is a world beset with…

  • patriotic cosmopolitanism - astronaut with international flag of planet earth designed by Oskar Pernefeldt

    Patriotic Cosmopolitanism

    Can we, at the same time, love our family, our neighbours, our country, our people, humanity and the world we live in? Surely we can. And to love any of them, properly considered, is to love them all: for their welfare is intimately interwoven.  There is no contradiction in speaking of patriotic cosmopolitanism – understood in this sense.  The dichotomy between community and the world is a false one. We can love our history, our language, the good in our traditions, values which have proven their worth in peace and prosperity, our own family stories. And we can also, without contradiction, delight in the history, languages, stories, good in the…