The Blossoming of Dante.

Consider your origin;

you were not born to live like brutes,

but to follow virtue and knowledge.

(Inferno, Canto XXVI, lines 118-120)

The creation of Dante's division between Inferno, Purgatory and Paradise demonstrates the distinction which the Italian poet held to be true with regards to these domains. However, upon much consideration, I find myself observing these three regions as if part of a single form. To be precise, the imagery of a flower is how I wish to link the trinity of Dante's creation.

  Following in Dante's journey, the reader will firstly find themselves travelling through the 9 circles which make up the Inferno. Similar to a root system, they spread and flourish deep under the ground. Also like the tubers of a flower, each circle works independently while also satisfying the demands of the greater structure. The nature of the Inferno within Christian tradition would also make it possible to state that without the diabolic mechanism below, all that which comes above would be impossible. Just as the roots absorb nutrients and minerals deep within the earth, so too does damnation feed Dante's medieval readers desire for salvation in Paradise. The strength of the plant is based on the robustness of its root network to maintain it. For the institutionalised Western Church of the early 14th Century to operate, it needs the Inferno to bolster its claims regarding Purgatory and Paradise.

  Out of the depths of the Inferno, one is taken up through Purgatory.Consisting of 9 levels (10 if you include the Garden of Eden at its summit), it rises out of the ground leading up towards Paradise. This second domain is similar to the stem of the flower. Protruding out of the Inferno, it leads those who reside in Purgatory up towards eventual forgiveness by the Almighty. Neither condemned to the darkness below nor blessed in the bathing light of the highest, Purgatory is the link which brings the two juxtaposed realms closer. As a bridge between the two domains, it offers a glimpse for those within what lies at both ends of the spectrum.

Finally, at the zenith of the flower, the beautiful blossoming head is found. Just as is the case with Paradise, the bloom represents the highest achievement of the structure. The colour and fragrance, designed to captivate insect, bird and human alike, resonates the feelings and emotions which Dante experiences as he travel through the 9 spheres of Paradise. As well as its aesthetic value, both represent an origin to life. Paradise, as the realm of G_d, may be considered the home of all creature, for without the divine there would be no universe. Similarly, the structures of the blossom are designed to propagate its seed so that they species may continue. Though the latter may appear somewhat more crude for this comparison, it is nevertheless an apt portrayal. Paradise is the place of the creator of all which has been, is and ever will be; let alone the Father of all flowers.

Dante's Divine Comedy and the structure of a flower demonstrate some shared characteristics, if one is willing to take the time to find them. As one of the greatest writers of Western Europe, if not the whole of civilisation, Dante demonstrates a simplicity to his writing on what can be taken to greater depths. His writings should be treasured as a flower, with great care, consideration, and of course time.

Cetaceans and Children: Revising Rights.

It is fair to say that the majority, if not all nations of the world have been accused of violating apparent human rights. The Universal Declaration of Human Rights, adopted by the U.N. in 1948, is generally accepted by all members of the United Nations. Despite some issue with Muslim countries resulting in the Cairo Declaration on Human Rights in Islam, the Universal Declaration has become to cornerstone to any consideration regarding the condition of a country and its people. However there are two outstanding concerns which, though initially may seen completely juxtaposed, have been worthy of coverage within the media.

  Firstly a resurgent effort to establish a Declaration of Rights for Cetaceans has been renewed in Canada. At the annual meeting of the American Association for the Advancement of Science (AAAS) in Vancouver, Canada, the world's biggest science conference, a number of experts forwarded the case that Cetaceans (dolphins, whales, porpoises) deserve rights and liberties similar to those enjoyed by humans. the declaration had already been agreed in May 2010, though it now required international support and recognition.
  As this was taking place, an extraordinary story broke by the organisation Human Rights Watch (HRW) that apparent entire classrooms of Somali children were being kidnapped and forced to fight by al-shabab, an Islamic extremist group. This was resulting in children, as young as 10, being killed on the front line as al-shaba engaged with forces loyal to the Somali Government. On top of this it is claimed that young girls from schools were being used as wives for the adult fighters. The report from HRW demonstrates the severe condition which Somalia finds itself in, and perpetuates its branding as a 'failed state'.

 The condition which brings these two events together is the role which humanity and rights are woven into them. The crux of the matter is that, despite our desire to be stewards if this planet, we fail to gain a balance between caring for other species and our own. When we focus on the preservation of animals such as cetaceans, we can be accused of drawing our attentions aware from the plight of our fellow humans. Likewise when we maintain attention on the welfare of those in Somalia and elsewhere, we are chastised for failing the other living creatures with whom we share Earth. There are those who endeavour to foster concern for both animal and human, however this is a heavy burden to say the least. Those that wish to see rights respected for either animal, human or both should first consider the age old maxim 'you are damned if you do and you are damned if you don't'. Though this may sound belittling to the lives of children being lost in war and the risk of extinction to a number of cetaceans species, it demonstrates the true struggle which those with a sense of moral authority face. Unfortunately the common practice of many liberal, moralism Governments is to engage with both camps. This results in, as we see today, in both sides being neglected as a result of the others support. Nations cannot resolve one and then the other, as this would result in the the latter priority being doomed. Perhaps then, as humans, we must imbrace the fact that we are no omnipotent; and accept, against between moral judgement, that we will never be able to guarantee rights to anyone unless our fellow humankind respect all forms of life.

Sensitivities: The One Way Street.

For the United Kingdom, as well as a numerous other nations, a watershed in their measuring of time can be observed. No longer the religiously orientated BC/AD split; now it is a corporeal divide based on the events of September the 11th 2001. Following that monumental occurrence in the U.S.A., much of the internal news coverage of the UK media is focused on the existence of Islamic Fundamentalism. Abu Qatada, the latest figure at the heart of the British media circus, demonstrates the dangers associated with extremist religious groups. Nevertheless, the media is more than willing to neglect acts which may appear at least to be anti-Islamic, or are inclined to cause some reaction from Muslims.
 
  Today the Reuters news agency released the story that over 2,000 Afghans were protesting in the wake of the apparent burning of Qarans at the Bagram airbase. This act of "improperly disposed of copies of the Koran" resulted in U.S. helicopters firing flares at the protesters in the hope of dispersing them, as they threw stones and changed "anti-foreigner slogans" outside the main U.S. military base. To many of a Western persuasion, the actions of those protesting will be seen as another example of hatred towards those who are apparently trying to 'help' rebuild Afghanistan, however the truth is far more bleak.

 Issue is not the protesters, but rather the source of their demonstrations. The action of the 'foreign troops' in burning the Qaran, the holy book of Islam, is comparable to improperly disposing of the Vulgate outside St. Peter's Basilica. Afghanistan is an Islamic Republic, and therefore holds Islam and the literary focus of the faith, the Qaran, to be most precious. The actions of those soldiers demonstrates a clear ignorance to any sensitivity to the cultural and religious attitudes of the people who they are there to support and protect. Despite the apology of General John Allen, head of the International Security Assistance Force (ISAF), in a written statement, it does not cleanse the actions of those responsible for the burning.

  The events in Afghanistan should draw ones thinking back to 2010, and the controversial plans of Pastor Terry Jones of the Dove World Outreach Centre in Gainesville, Florida. Jones intended to burn 200 copies of the Qaran on the ninth anniversary of the 9/11 attacks in the U.S.A. This sparked widespread protests within the Muslim community worldwide, and deplorably resulted in the deaths of some 30 people. The Christian Science Monitor, a news organisation that reputedly "delivers thoughtful, global coverage" held Afghan President Hamid Karzai responsible for speaking out against the burning on March 31st.  Fortunately, Jones cancelled the event and promised never to follow through on his plans in the future.
 
 The relevance which this has with today's events are very simple; both demonstrate that those outside of Islam have a lack of awareness and understanding for the role of the Qaran . To Islam, the Qaran represents the origins of their faith, handed down to Muhammad, via the angel Gabriel, by Allah Himself. The troops involved in burning the Qaran had clearly either not been told the appropriate manner to deal with the texts, or worse they wholly flaunted cultural awareness training which the may have been privy to. No matter the reason, the easiest method of 'disposing' of the literature would have been to give it back to the community. Such an action would demonstrate, to some at least, that those foreign forces were open and accommodating to local beliefs. They would have been seen as willingly supporting Islam, and at the same time giving a slap in the face to Taliban anti-Western propaganda.

 The clear consequence of the past few days is that further rebuilding between local and international factions within Afghanistan will have further ground to make up. We so readily condemn and remember the actions of free lance extremists, and associate these individuals with the greater masses and authorities which represent a peaceful Islam. Perhaps we must encourage a framework of reconciliation, not only with people who we see as 'different', but also our own understanding and respect for difference. This would both further ourselves in the utopian dream of being a truly civilised world, but also to develop sensitivities that can travel in both directions completely free.

Following later developments, it has become apparent that the burnings in Afghanistan may not have taken place. Nevertheless, the sentiment remains true and personally advocated.

A Christian Country By Numbers.

Recent expressions of opinion both from political figures and the media are pressing an issue which is not readily resolved; is the United Kingdom a Christian country?
This question reverberates through all the social and cultural groups which this nation is comprised of. Religion has been a point of consideration which, if nothing else, along with politics, has been taboo within the bedroom. However since the arrival of the Con-Lib coalition, such a quandary is being shouted from the proverbial rooftops.

   For those of a secular persuasion, the answer will always be not so much a straight 'no', but rather a disapproving 'yes, but keep it quiet'. It is imperative that people do not brand secularists as haters of religion, for they do not hate it in principle. What they are opposed to is its beliefs and practices being pressed upon society. They acknowledge that religion, in particular Christianity, has played a pivotal role on the formation of this country; however they are of the stance that Christianity is no longer pivotal to the development of this nation.
   As for the people of faith, they will tell you 'yes'. I use such broad terms as it is not just the Christian community who believe in this being a Christian country. Baroness Warsi, Conservative Party chairperson and open Muslim, stated that she believes that this country is a Christian one, and that we face "militant secularism...taking hold of our societies". Though the crux of the matter would appear as Christians and Muslims saying yah while Secularists cry nah; yet where are all the other faith groups? This is where the numerical issue becomes apparent and relevant.

Taking a recent poll by the Office for National Statistics, a survey of 413,000 people in September 2011, the figures suggest Christianity would possess a comfortable majority of 68.5% of the population, while Islam would come third with 4.4%. Second place, if the statistics are to be believed, are those of 'No Religion' with 23.2%. However also represented are 5 other groups: Hindu - 1.3%, Other - 1.1%, Sikh - 0.7%, Jewish and Buddhist - 0.4%. These figures may very well represent the true structure of religious affiliation in the UK, and with that it may be said that yes, this is a Christian country.
   However, the terminologies used above to outline the figures are umbrella terms, used to cover all denominations found within each grouping. So if you are referring to ‘Jewish’ that would include the three majority groups of Orthodox, Conservative and Reform; or with Buddhism one would have to consider Theravada, Mahayana, and Vajrayana. Even the 4.4% of Islam would be broken down into Sunni, Shia and Sufi, not to mention other such sub-groups.

Nevertheless, when it comes to the term Christianity, there are said to be an estimated 38,000 denominations associated with the Christian faith. Out of this a BSA Survey from 2007 can be drawn in, despite the fact it omits Northern Ireland in its findings. The BSA found that within Scotland, England and Wales, roughly 21% of the theoretical 68.5% of Christians were Church of England, 10% were non-denominational, 9% were Roman Catholic, with a further 3% Presbyterian/ Church of Scotland. The remaining 25.5% potentially constitute any number of the other Christian denominations which could possibly be represented.

 These figures lead to the deeper and potentially more relevant question; if the UK is a Christian country, which branch does it belong to? This question is even more improbable to be answered. What is clear though that this nation is synonymous with a long and proud tradition of religious diversity. This is not a country of one religion or belief, but rather one of people who are free to practice as openly or as privately as they wish. Whether one holds a faith or not, we are all blessed to be so valued, statistics optional.