Book Review: THE OLD MAN AND THE SEA by Ernest Hemingway

Every so often I'm blessed enough to come across an item of fiction that could serve as part of a manual for how one ought to carry themselves in life. Mario Puzo's The Godfather was such a book, Alexandre Dumas' The Count Of Monte Cristo was such a book, Ngugi wa Thiongo's Matigari was such a book,   but the most recent work to leave this impression on me was THE OLD MAN AND THE SEA by Ernest Hemingway. It's a story of struggle, dignity, redemption and pyrrhic victory. The narrative is also easily relatable to anyone familiar with the turbulence and strains that are part and parcel of attaining a worthwhile prize.

So the synopsis is this: Santiago, the protagonist in the story, is a down-on-his-luck Cuban fisherman whose pride is injured after slowly watching his standing in the community dwindle to near laughing stock status; His glory days are behind him, the physical strength of his youth is a thing of the past, his daily occupation is being a fisherman but his success rate is deplorable,   his only friend is isolated from him and the state of his home is sad & pitiful. Beleaguered but not defeated, Santiago gets on his boat and takes to the sea on a fishing expedition as a means of restoring his pride.

Our main character is not a conventional leading man. He's not an alpha-male, he's past the prime of his life, and he's somewhat lacking in success or potential. But despite these shortcomings, he has other qualities that win him favour with the reader; Masculinity, wisdom, and sensitivity.  In addition to these honourable traits, he's a sports fan! Santiago is a Baseball aficionado and idolises the New York Yankees luminary, Joe Di Maggio, in a manner that's common to any every day man or woman who's modelled bits of themselves on some heroic figure or another.  And because of all these relatable qualities, the seemingly simplistic story takes on a new level of significance to the reader. Hemingway, in a style of writing that may be common to many but was certainly new to me, summons and then manipulates that inner warrior-spirit that lies deep in the heart of any remotely courageous individual and channels it towards supporting Santiago on his adventure. From this point on, the book is almost undroppable because the reader is gripped and absolutely MUST know how the story develops and ends.

Fast-forward to the story's greatest development; Santiago on his fishing boat, is far out to sea and has finally caught a fish.  Not just any fish, but a gargantuan marlin. He's truly hit the jackpot and now all he has to do is take his prize back to shore but it's not that simple... This enormous fish is a stubborn and ferocious adversary to Santiago and will not submit meekly to capture. In addition to that, it’s far too large for him to pull on to the boat. Norman Mailer once said that "Masculinity is not something given to you, but something you gain. And you gain it by winning small battles with honour" and the contest that ensues next between Santiago and the fish really epitomises that philosophy. Unable to pull in the great marlin, Santiago is instead overwhelmed its strength and is dragged back-and-forth himself. Two days and nights pass with Santiago battling for strength and livelihood. Though wounded by the struggle and in pain, Santiago expresses a compassionate appreciation for his adversary, often referring to him as a brother. He also determines that because of the fish's great dignity, no one shall be worthy of eating the marlin. On the third day, the fish finally begins to tire and Santiago, also worn out and almost delirious, uses all his strength to pull the fish and stab the marlin with a harpoon. Santiago straps the marlin to the side of his fishing boat and then heads home with the hope of sharing the marlin's splendour with his whole community. The enduring sentiment that follows the marlin's death is that it and Santiago were rivals with a common essence; And that essence was nobility.

After the gruelling episode of battling the marlin far out in the sea, old man Santiago then faces the tragedy of his efforts. On his return to shore, the sharks are attracted to the marlin's blood and begin to eat away at the dead fish. Santiago tries to fight them off but it's all in vain. By the time he reaches shore, the sharks have devoured the marlin's entire carcass, leaving a massive skeleton consisting mostly of its backbone, its tail and its head. The only source of comfort for the reader comes from the truthful flare in Hemingway's writing. Hemingway's storytelling method illustrates that it is effort, not success, which makes you a man. The spoils of success are good for as long as they last but the nobility of trying lasts forever. And in that lesson lies the beauty of old man Santiago's loss.

Perhaps the greatest gem of wisdom to be found in the entire story is that it recognises the honour of struggle. In his acclaimed documentary titled South Of The Border, Oliver Stone compares the lesson  of THE OLD MAN AND THE SEA to what Cuba as a country experienced a few years after the story’s publication in 1951. His basic analysis was this: The Cuban population, under the leadership of Fidel Castro, fought hard and caught a great fish (The Cuban Revolution) but following that, they were almost helpless to stop  their great catch from being torn apart by the 'sharks' (External forces that sought to destroy the progress and aspirations of the Cuban Revolution). Win or lose though, Oliver Stone highlights how Castro and Cuba will always have the nobility of trying and proving their strength of character.

There are also a few movies that one could claim are ‘spiritual descendants’ of THE OLD MAN AND THE SEA however the most high-profile archetype available is the 2006 Sylvester Stallone film, Rocky VI.  The movie's main character, Rocky Balboa, a thoroughly aged and retired former boxing champion takes to the ring, just as Santiago took to the sea, to win back his pride and give a sense of meaning to his dull, stagnant and morbidly depressing life.  He then lands his big fish by securing a glamorous prize fight in Las Vegas. But despite fighting bravely and honourably, it's a losing effort. As was the case for Santiago. As we watch Rocky lose, there's an air of beauty to his loss because he walks away with his pride intact and his legend enhanced. Much like old man Santiago.

We live in a world that almost always lauds victory and often crassly ignores effort but what we often overlook is that for every heroic individual who succeeds, there are countless others who try and fail in a virtuous manner. THE OLD MAN AND THE SEA is a tale that symbolically recognises all those the world often ignores. I highly recommend it to anyone interested in exploring the dynamics and tragedy of struggle.

Man of the World

A girl I once knew would often use the phrase "a man of the world" when she spoke of the sort of guys she found enticing, alluring and intriguing. This term rings of grandeur from its sound alone because it conjures up the imagery of certain icons of history who've carried the mantle of being their respective era or area's "man of the world", and most recently I've found myself thinking about the possible meaning and supposed implications of this term...

So exactly who and what is a "man of the world”? Is it a man who is well travelled? Not necessarily. Is it a man who possesses worldly intelligence? Perhaps, but there's more to it than that. Is it a man that has a sense of adventure in the way he goes about his daily routine or life in general? Definitely but we can't limit our definition to that premise alone.  Is it a man who embodies wisdom, experience and sophistication? Absolutely! But perhaps the mark of a true "man of the world" lies in his ability to utilise any combination of the above mentioned attributes and then transcend his purpose in whatever his given field may be.

Possibly one of the foremost prerequisites of a "man of the world" is the ability to tackle contemporary issues self-assuredly. A "man of the world" is, as the tag implies, worldly and also wise. He knows things, lots of things. He reads books, follows the news, talks to stimulating people, and debates a wide variety of topics. Malcolm X was such a man. Officially, he was a Muslim minister but his endless quest for knowledge and his unmatched oratory and debating skills meant that he was a revolutionary kind of minister - a man of the world! Malcolm X could discuss post-colonial African politics, race relations in America, biblical scripture, Islamic scripture, the Israel-Palestine conflict, and a wide range of other topics. Men of the world are often the called upon by their communities and peers to provide guidance and insight on current issues so it's important for them to as informed as they possibly can on any range of issues.

Another distinctive trait about a "man of the world" is how he uses his leisure time to pursue his passions and interests. A "man of the world" usually has hobbies and pastimes that keep his mind creative, teach him valuable skills, and re-awaken his soul all with the end result of helping him become a well-rounded individual. Some play a sport as a means of sustaining their competitive spirit. Some play a musical instrument to get in touch with their artistic side and, let's be honest, impress the ladies. Some learn a new language to expand their cultural range or improve their employment potential. Some write articles, books, or poetry as an outlet for sharing passions or knowledge. In fact there are many other pastimes I could mention that befit a "man of the world" and each man partakes in whatever activity that brings balance to his life. Julius Caesar, for example, is best known for being the statesman and military general that laid the foundations for the dominance of the Roman Empire but in his spare time, he wrote poetry and also jotted down his memoirs during his period on the battlefield. Former world heavyweight boxing champion, Mike Tyson, earned the nickname "The baddest man on the planet" owing to the vicious beatings he dished out to his opponents in the ring but outside the ring, he had a soft spot for pigeons... Even to this day he collects them, breeds them, feeds them and races them. The pastimes that a "man of the world" dabbles in often serve as a reminder to onlookers that passion goes hand-in-hand with satisfaction, and without it, any happiness is only temporary, because there's nothing to make it last.

In certain cases there are some "men of the world" who are bestowed with that tag because they excel at a practically everything they tackle. Each of them is viewed as a "jack of all trades"; A renaissance man. Perhaps the most emblematic figure from this particular category of men is Leonardo Da Vinci because he believed that man could be as brilliant as his curiosity allowed him to be and the versatility of his genius defines the characteristics of a renaissance man.  He created artworks of astonishing beauty (including the "Mona Lisa", the most famous painting in the world), he built terrifying war machines, he designed flying machines 400 years before man took to the sky, he studied anatomy and was the first to assert that clogging of the arteries causes heart failure, he suggested ways of taking man to the bottom of the sea 300 years before it was actually done, and he was a pioneer in the field of astronomy. Such a man is regarded as a "man of the world" because of the seemingly effortless ease with which he applies his expertise to a number of different subject areas. Another icon that fits into this mould is Frantz Fanon, the Martinique-born Afro-French psychiatrist, philosopher, revolutionary, and writer. Fanon's writing was so gripping & hypnotic that even today, more than 50 years after his death, his works continue to inspire liberation movements in Palestine, Sri Lanka, the U.S. and a large part of the African continent. His understanding of the human mind and the psychology of oppression was so profound that he effectively prophesised the treacherous path taken by so many African countries upon attaining political independence. During his time in North Africa, he also served as Ambassador to Ghana for the Provisional Algerian Government (GPRA) and attended conferences in Accra, Conakry, Addis Ababa, Leopoldville, Cairo and Tripoli. What made Fanon such a "man of the world" was that he stretched his capabilities as fully as possible and did so while trying to set right some of humanity's greatest ills.

There also exists the kind of "man of the world" whose worldliness is shaped by their extensive travels or whose mere being is evidence of an almost universal expedition. Hugh Masekela, for example, is such a man. As a skilled young musician, Hugh escaped the limiting confines of Apartheid South Africa by earning scholarships to nurture his trumpet skills first in London's Guildhall School of Music and then Manhattan School of Music in New York before he eventually became a major international music star in the 1970's. True to his roots, his music not only reflected his life experience but also the agony, conflict, and exploitation South Africa faced during the Apartheid regime's reign of terror. He was an artist who, in his music, vividly portrayed the struggles and sorrows, as well as the joys and passions of his country. Because his music protested about systemic slavery, oppressive governance and general hardships individuals were living in, Masekela reached a significant global population of people that also felt oppressed due to their own respective situations of hardship. And along the way, as his career progressed, he lived in Ginuea, Liberia and Ghana before finally returning to South Africa after apartheid ended. Hugh Masekela: A globetrotter who wasn't just empowered by his extensive travels, but also used them as a mechanism of activism; A man of the world!

Although there's such a complexity in defining one, sometimes it's easy to spot a "man of the world" if you come across him. Some are recognisable by a simplistic elegance in their mannerisms or that unmistakable air of self-assurance when they speak. Turn on SuperSport and you'll see that elegance in Robert Marawa, turn on Russia Today and you'll observe that air of self-assurance in Vladimir Putin while he gives a speech, even though you don't know a word of Russian. But perhaps the best the best place to find a first-class example of a "man of the world" is in the world of fiction and entertainment because film directors and authors have the freedom to embroider and inflate a fictional character in a way that most real-life figures would battle to match. James Bond is probably the most iconic "man of the world" from the film industry; He drives fast cars, sleeps with exotic women, dresses impeccably, exudes charm, vacations in spectacular resorts and knows martial arts. The world of literature also has more than its fair share of fictional "men of the world" but there's one standout figure that can't be overlooked for mention; The Count of Monte Cristo! The intrigue of Edmond Dantes/The Count of Monte Cristo lies in his journey that commenced with him living in meagre circumstances and culminated in his self-reinvention to a quintessential "man of the world". In the process of this metamorphosis, he mastered his understanding of economics, mathematics, chemistry, philosophy and became fluent in several languages. He was a man that demonstrated wide experience in the ways of the world and people; an urbane, sophisticated man.

After analysing several different angles and aspects, we can infer that a "man of the world" is not a walking, talking cliché. His distinctive qualities are often, in no particular order or combination, a sense of adventure, a thirst for knowledge and a drive to excel. We all have that person or two (maybe even more if you're lucky) in our lives who fits the bill of a "man of the world" and have grown used to his ways... He constantly speaks universal truths like the rooster that can't stop crowing once its seen light while he also stands strikingly upright so that those in the darkness may see the power of that light. And all this is usually executed with a most placate demeanour. Oh what a man!

THE CLASH BETWEEN MODERNITY AND ARAB NATIONALISM

@KwaziThabethe

The era of colonialism may have long been declared to have passed but many countries that are former colonies still share formal and informal relationships with their former colonisers and other more developed Western countries. These relationships reflect a pattern that is very similar to the colonial pattern that existed before a country gained independence because the Western countries still set the pace and the standard of how the countries move forward despite the citizens of the former colonies being supposedly free to determine their own agenda and grow at their own pace without having anything imposed on them by stronger, more developed Westernised nations. This aforementioned colonial pattern in relations between two supposedly free countries is evident in many parts of the world but the one place where it seems to be battling is the Arab region of the world. The reason for this is that Arabic countries have been reluctant and slow in adapting to the “modernity” that the Western powers are spreading throughout the world and this piece will explain why that is so by identify Arab Nationalism as the main obstacle in the way of Western modernity spreading throughout the Arab world, which spans from North Africa, The Middle East, and The Persian Gulf. Before engaging in the discussion however, clear definitions will be given of Arab Nationalism and modernity and their features will be unpacked so as to give a clearer understanding when moving forward. The massive role of Islam in the ideology of Arab Nationalism will also be explained because it will be revealed to be the foundation of Arab Nationalism. From then on, we will examine the various clashes of Arab Nationalism and modernity, ranging from the significance religion to the emancipation of women. The links that modernity has with the colonial system will also be exposed along to explain the sceptic stance that Arab’s have taken on modernity.

 

Before we can properly examine the clash between Arab Nationalism and modernity, it is important for us to have a clear understanding of what Arab Nationalism is and what it entails. Webster’s dictionary defines nationalism as “a sense of national consciousness exalting one nation above all others and placing primary emphasis on promotion of its culture and interests as opposed to those of other nations or supranational groups”. The Oxford dictionary defines it as “The belief that nations will benefit from acting independently rather than collectively, emphasizing national rather than international goals”. By using those two definitions as the foundation of our understanding we can deduce then that Arab Nationalism is essentially the unity of Arab’s to form one ideological nation for the purpose of improving the lives of Arab’s, protecting Arab culture, and championing Arab interests. This ideological nation that is formed transcends the territorial boundaries that were formed by colonialism and calls for the unity of Arabic people in the geographically neighbouring areas from North Africa, the Middle-East, and the Persian Gulf. This aspect of Arab nationalism is touched on by Dashiwa when he states “Arab nationalism shares traits with other nationalistic movements, but there is one basic difference: it is not the ideology of one nation-state, but of the entire region” (Dashiwa, 2002: 1). The purpose of the creation of Arab Nationalism was to address the regeneration of Arab self-confidence and sense of dignity after long years of subjugation to colonial rule (Shlaim, 2003).

 

Another aspect that strengthens Arab Nationalism is the fact that it what binds it together is the common religion of Islam, which is followed the great majority of the citizens in the Arab region of the world. To fully appreciate the clashes of Arab Nationalism with the concept of modernity, one must grasp an understanding of the significance and sacredness of Islam to Arab Muslims who are dealing with the daily resultants of modernity. Lewis (1993) explains the link between Arab Nationalism and Islam by saying:

“For Muslims the two forms of expression [national and religious] were never really distinguished. The basic sentiment of identity was religious and social, the complete society of Islam was expressed sometimes in national, sometimes in religious terms as synonymous and interchangeable sets of words denoting the same basic reality”

For the purpose of this essay and by using knowledge gained from the above explanation, we will also consider the problems between Islam and modernity as being interchangeable with the problems between Arab Nationalism and modernity. The Arabic ties to Islam are so strong that when Arab’s fought for their independence and revolted against the Ottoman Empire in 1916, they used Islam as the guiding principle. “Religious identity was more important than national identity. The Arab revolt therefore ought to be excised from the chronicles of Arab nationalism” (Dashiwa, 2002). The two beliefs (Arab Nationalism & Islam) are said to complement each other so well that one system of belief is automatically put forward as the substitute value system if the other meets frustration. For many, Islam is the seed of Arab Nationalism and so it is near impossible to talk about one without mentioning the other. Weijian (2007) explains this dynamic with the following statement:

“Islam is a kind of national religion; its inner core being Arabic. The Prophet was an Arab, the language used in the revelation from the Koran is Arabic, and Islam retains many customs of the Arabs. Therefore, ‘notwithstanding its universality, Islam had an inner appeal to the Arabs and, through its language, formed the core of Arab nationalism.’”

This gives us further proof that Islam goes hand-in-hand with Arab Nationalism although it must be noted that not all Muslims are Arabs and not all Arabs are Muslim. This discussion will not make the make the mistake of not noting the distinction but will only deal with the issues that parallel between the religion and the ideology.

 

Modernity is a way of thought or living that comes about as a result of modernization. The Oxford Dictionary defines modernisation as to “adapt (something) to modern needs or habits, typically by installing modern equipment or adopting modern ideas or methods” and then further goes on to define modernity as “the quality or condition of being modern” or “a modern way of thinking, working, etc.; contemporariness”. We live in a world where modernization is constantly spreading and  a lot of the innovations of modernity seemingly come from the West so what must be noted is that along with modernization, comes cultural fragmentation because it changes the way we do things and we essentially become more “Westernised” along with being “modernized”. With that in mind, it is important to question the integrity of modernity due to the fact that it requires many non-Western groups to relinquish some of their defining aspects to be “modern”. According to Sandeep (2009), “Modernization, typically characterized by free speech, rule of law, respect for democratic institutions, science, technology, rational inquiry, and the work ethic, germinated, grew, and continues to be the defining factors of contemporary Western culture”. Such a situation then creates a slippery slope where we begin to question whether it is possible to modernize without Westernizing or whether modernization itself is a new tool by the Western world to further colonize the non-Western world. According to Munir (2003), “Modernization has permeated virtually all societies, including Muslims. But modernity, part of political and cultural processes by integrating new ideas into society may not always be present”. It is with that observation in mind that we investigate why modernity often clashes with Arab Nationalism.

 

The first and most obvious collision between modernity and Arab Nationalism is that the more modernity evolves, the less significant religion becomes in its rhetoric and behavioral patterns. We have already discussed earlier just how important religion, particularly Islam, is to Arab Nationalism so it understandable why they would feel the need to reject the progression of modernity because it would threaten the significance of Islam. Modernity’s threat to religion is discussed by Weijian when he says “Religion theoretically is grounded on reasonable beliefs, while modernization takes reason and science as its norm” (2007). If you look at Western countries, they traditionally have Christian beliefs but because of the way modernization has spread in their countries, this has come at the cost of compromising their religious principles. An example of this is the gambling capital of the United States of America, Las Vegas. This city is subtly promoted to potential tourists as the place to come and commit adultery and engage in other sorts of immoral behaviour with the universally recognised slogan of “What happens in Vegas, stays in Vegas”. America, in theory, is a Christian country so a city like Las Vegas would be non-existent if the majority of the country followed strict Christian principles. Citizens of the Arab world though have clearly not allowed modernisation to penetrate their lives as much though because, for the majority of them, religion is a feature of their everyday lives. Weijian mentions this issue by saying “Today, we can still see that though the Arab world has already experienced the impact of more than half a century of industrialization and modernisation, most nations still retain their Islamic features” (2007). This reason for that situation is Arab Nationalism’s rejection of modernity’s implication that religion is becoming more and more obsolete.

 

With modernity come certain concepts that are in conflict with the standards and patterns of Arab Nationalism. The foundation of Arab Nationalism, Islam, for example does not view men and women as equals but in other parts of the world that  have embraced modernity, institutions like democracy and ideologies such as feminism have made great advances in the struggle for women to gain equality with their male counterparts. Patriarchy is one of the teachings of Islam but the position of the male being superior is now under threat because of what modernity brings to the table. “Islamic fundamentalists appear to share a common sense of threat from the changes in gender relations, triggered by the spread of capitalism and modern concepts of feminism” (Munir 2003). Preventing what Western thought considers being the emancipation of women is a vital objective of Islamic fundamentalists because they seek to preserve Islamic law, which was codified a thousand years ago and has remained constant since. The modernist/Western view of this is of course “Under the guise of uplifting Islamic law, the war against women is launched demonstrating the misuse and abuse of God’s authority in order to impose a suffocating patriarchy among Muslim society.  It is imperative that Muslim legal specialists develop critical ways of dealing with these issues” (Minur 2003) but at the same we must also question whether Western views are being imposed on Muslim’s, and for the purpose of this essay, Arab’s against their will. This is yet another example of how the interests of modernity often clash with the interests of Arab Nationalism because no Arab Nationalist will sit by while their sacred religion of Islam is undermined by to accommodate the West’s idea of what’s modern or what’s fair. Weijan elaborates on this Arabic perspective by saying “Only when all cultures are able to enjoy equal dignity can modernization be of real significance” (2007). At the moment that’s not happening.

 

When one reviews Arab Nationalist’s distrust of the West and its modernity, it is important to consider the issue of colonial history that is at play as well. Wherever Europe’s great empires went during the era of colonialism, they considered themselves to be doing a great favour to the people that were being colonised by bringing “civilization” to the colonised people. It is that kind of colonial arrogance that you could say still exists even to this day and that is partly why Arab Nationalists are alienated by this modernity that is being led by the West. Colonialism caused so much injury to Arab pride that you could almost say that Arab nationalism came about as a result of the need to restore that pride. According to Kent (2008), “Arab Nationalism developed, in part, as a response to the social and economic changes that came from the colonial and early post-colonial period” and that alone shows that Arab Nationalism was created as a reaction to the damage of colonialism. Now that this concept of modernity being offered to them, they see it as Western cultural colonialism in disguise. Weijian (2007) explains the suspicions of Arab’s and Muslims with the following extract:

“They oppose modernization because, in their opinion, modernization is nothing but Westernization with secularization as its premise, which is against their Islamic tradition. They think that to restructure their society by the model of the West is actually to promote a “colonial culture” and to impose Western values and lifestyle on their Muslim society. This would result in the alienation of politics, economy and social system and the loss of the traditional values of Islamic states”

What Arabs would rather do is to take pride in their own cultural identity instead of just blindly accepting Western culture as at the risk of being re-colonised. Frantz Fanon (1959) once said “Imperialism leaves behind germs of rot which we must clinically detect and remove not only from our land, but from our minds as well”. It would appear that that politically conscious Arab Nationalists and Muslims are taking a similar stance to that of Fanon’s because they see these elements of Western culture that come with modernity and are sceptical to embrace them for the purpose of protecting what makes them Muslim or Arab instead of having their minds ruled over by cultural imperialism.

           

The Western powers, who are the net exporters of modernity also used to be the colonial rulers of a lot of the world’s territory, including the Arab world, and so that has bearing on how they inter-act with each other nowadays. It would be naïve to believe that the world’s great powers view Arab countries as equals because if they did, the great Western powers wouldn’t have such a hard-time making peace with the Arab world’s stance on modernity. Fanon (1959) explains this by saying “the occupying power interprets attachment to traditions as faithfulness to the spirit of the nation and as a refusal to submit”. Now the Western countries may no longer be occupying powers in most of the world’s post-colonial countries but they still impose themselves in some form or another. When Arab countries stand their ground against Western practices like democracy, free-speech, free-press, and feminism, the Western countries, partly due to their historical colonial arrogance will see this as a refusal to submit to their rules and a rejection of them as nation-states altogether. Perhaps what they fail to see it how much religious and cultural preservation means to these Arabs whose dignity has been compromised by the colonialism previously inflicted by them. During the period of colonialism, “Every effort is made to bring the colonised person to admit the inferiority of his culture which has been transformed into instinctive patterns of behaviour, to recognise the unreality of his 'nation', and, in the last extreme, the confused and imperfect character of his own biological structure” (Fanon, 1959), and now that these Arab Nationalists are no longer colonised and are politically conscious, they have no interest in mimicking the West in the way they live their lives nor do they have much interest in subscribing to rules set to them by the West. Such a situation is yet another example of the tension between modernity and Arab Nationalism.

                       

 

These previously discussed clashes between Arab nationalism and modernity may not look like they will be sorted out anytime soon but that does not mean there hasn’t been some progress in other areas, with regards to Arabs and the West. A resultant of the stand-off between Arab Nationalism and modernity has been the emergence of “Islamic modernity” which encompasses certain aspects of modernity that do not contradict with the teachings of Islam or the agenda of Arab Nationalism. Baraz (2010) explains Islamic modernity to be a consequent way of thinking that is derived from the approach of Islamic modernism, which was an attempt to reach a medium between adaptation and rejection of Western influenced modernity. Baraz goes into further detail about Islamic modernity by saying “Two influential proponents of this idea were Islamic reformers Jamal al-Din and his pupil Muhammad Abduh. They blamed the decline of Muslim societies and their occupation by The West on taqlid, ‘a blind unquestioned clinging to the past’” (2010). These Arab Muslims in the Middle East that are perceptively embracing aspects of modernity to go along with their Islamic beliefs are known reformist Muslim because they are willing to reform in order to adapt to the realities if the times. Their position is explained further by Baraz when he says “Essentially, these Muslim reformists tried to respond to Western imperialism rather than react to or against it” (2010). For reformists, the important thing is to be able to hold on to the defining characteristics of Islam without necessarily rejecting the process of modernity. Such a compromise creates better relations for reformist Arab’s with the West. The following explains how reformist Islam works alongside modernity:

“Muslims could selectively apply features of Western ideas to their own societies as long as they were not divergent to Islam. He also emphasized the need to differentiate between “immutable” and “mutable” Muslim traditions; i.e. certain old traditions, which were not necessary in upholding Islamic law, should be either reformed or discarded. Abduh placed a heavy emphasis on education as a means of reform.12” – Baraz (2010)

The main criticism people have towards Islamic modernism is that politics is inherently embedded in Islam and so by making alteration ns and compromises on Islamic law, Islamic modernists are essentially compromising Muslim principles.

 

            The economic philosophies of Arab Nationalism and that of the West also appear to be at loggerheads and that again makes Arab Nationalism seem to be out of touch with modernity because the Capitalist system is practically economically sacred in the West and thrives on aggressive expansion. According to Kent (2008), “Arab Nationalism, from the outset carried a socialist ideology” and that right there clashes with the capitalist agenda of the great Western powers because they are always going beyond borders in their quest to find fertile investment grounds. American capitalism for example has spawned numerous restaurant chains that are globally popular but are infrequent in the Arab world as compared to everywhere else. Because Arab markets are not as free for capitalist investment or exploitation from the West, the Arab countries that are resistant to it, are seen to be out of touch with modernity.

 

The way in which Muslims are treated in the Western world also plays a part in making Arab Nationalists reject the modernity that comes from people who do not view them as equals. Thomas (2009) discusses this in saying:

“Muslims living in the West who wish to practice Islam in the way it was traditionally practiced in their homelands necessarily find their problems increasing. Even in the simple area of choosing an occupation or finding settled work of any kind, a Muslim must be careful not to displease Allah. When looking for a restaurant, he must find one that offers halal food so as to follow Islamic dietary laws. The list goes on. In the final analysis, a practicing Muslim has a very hard time accepting and becoming a part of the Western world and its modernity. So whichever society of the West he and his family have settled in, the conflict continues and grows deeper!”

The world is becoming smaller and smaller these days and more and more Arabs and Muslims are living in Westernised countries nowadays. Judging from the above comment from Thomas, they live in rather awkward conditions because free people are supposed to live in an environment where their beliefs are catered to.

 

            What can be deduced thus far is that modernity itself, whether the Western powers would like to admit or not, is itself the latest tool of colonialism because to be part of it, Arab states are expected make compromises on the way they’ve been doing things for a very long time now. It would be understandable if the will to change Arabic or Muslim way of life came from Arab’s themselves but when it comes from the Western powers under the guise of bringing “modernity” to the people, then it just smacks of colonial arrogance. What the West seems to fail to realise is that not everyone aspires to be like them and have their values. If they were to realise this, then they would stop trying to re-create the countries that they deem to be weaker, to be in their image. The position of privilege that Western countries enjoy should also be no license for them to see themselves as the benchmark of what’s right, fair, civilised and modern. Arab countries, and everyone else for that matter, should be given the freedom to do things according to their own values and accept modernization on their own terms

 

            It has thus far been proven that the reason that Arabic countries have been reluctant and slow in adapting to the “modernity” is due to their distrust of the Western powers that might have a hidden agenda of spreading cultural colonialism. This essay has also explained why Arab Nationalism is the main obstacle in the way of Western modernity spreading throughout the Arab world, which spans from North Africa, The Middle East, and The Persian Gulf. Part of the discussion was about giving clear definitions of Arab Nationalism and modernity, while their features were also unpacked so as to give a clearer understanding when moving forward. The massive role of Islam in the ideology of Arab Nationalism was also explained because it was revealed to be the foundation of Arab Nationalism. From then on, we examined the various clashes of Arab Nationalism and modernity, ranging from the significance religion to the emancipation of women. The links that modernity has with the colonial system were also exposed as a means to explain the sceptic stance that Arab’s have taken on modernity. Overall we concluded that modernity should not be forced on Arabs and that Arab Nationalism was a movement that was working for the betterment of all Arabs and Muslims by protecting the sanctity of both those institutions.

             

The Top 10 Icons To Enjoy A Cigar With

 

 

Kwazi Thabethe

@KwaziThabethe

Christopher Gaxa Wood

@chrissaiia

 

A cigar transmits the sort of beauty and mystique that defies description. It has the ability to overshadow the presence of all other aesthetically pleasing items in its immediate environment and cigar smoking itself can serve as a pleasant diversion from all the hassles of life or act as the perfect treat when you’re celebrating or you just happen to find yourself in good company. Cigar smokers know that just by cutting and lighting up, you can prolong, enhance or even create a special moment. That passion for life is one of the most significant qualities that sets cigar smokers apart from the rest of the crowd.

 

 

History shows us that it is very rare to come across a cigar smoker who is not a person of quality and a model of distinction since, for generations now, the habit of cigar smoking has been synonymous with leaders, champions, pioneers and visionaries. These individuals have lent their stature, charisma and ambiance of folklore to the custom of cigar smoking and thus it seems fitting that we pay homage in this post by presenting a list of the top 10 most intriguing icons you could have the pleasure of enjoying a cigar with. With a selection that ranged from business moguls, sportsmen, movie stars,  musicians, writers and politicians, choosing the top 10 stand-out cigar smokers in history was an extremely complex exercise but now, finally, it’s been done. So sit back as we rank the chosen heavy-hitters from the 10th spot all the way to the top spot...

 

10- Michael Jordan

Well what can be said about this gentleman? Aptly described as “The best there is, the best there was and the best there ever will be” for his exploits on the basketball court, off the court, Michael Jordan is the ultimate man’s man! He owns over 150 suits, he loves steak so much that he decided to open his own steak house, he plays golf with Tiger Woods in his spare time, and he recently built a mansion that features a giant movie theatre outfitted with special equipment made to handle the mass amounts of cigar smoke. (He smokes at least 10 cigars per day). A lifestyle like his is the greatest perk of with winning 6 NBA championships.

 

9- Francis Ford Coppola

This five-time Academy Award winning movie director  and scriptwriter has been associated with some of the greatest films in Hollywood history. His body of work includes Patton, Apocalypse Now, Dracula, and The Cotton Club (Just to name a few) but the accomplishment that carved Francis Ford Coppola’s name deep in the eternal stone was directing the Godfather Trilogy. This 3-part cultural phenomenon dwarfs the significance of every other detail about Coppola’s life and often causes many to overlook anything else that he’s ever succeeded at. Outside of film-making, Coppola has also established himself as a magazine publisher and is the proprietor of a thriving wine vineyard. Legend has it that Coppola was introduced to cigar smoking by Jack Warner, one of the co-founders of Warner Bro’s movie studios. A detail that lends further credence to the theory declaring cigar smoking to be the stuff of pioneers.

 

8- Mark Twain

 

A ground-breaking writer whose contributions in the fiction genre set a new standard for all novelists and aspiring novelists. Those who knew Mark Twain say that he smoked on a daily basis and that his cigars were as instrumental to his existence as his written words. The degree of his love of cigars was probably best demonstrated when he said “If there are no cigars in heaven then I’d rather not go”.

 

7- Jay-z

For at least 15 years now, Jay-Z has been the rapper that defines the age that hip-hop is living in. Perhaps the most visible and most telling constant during his reign as the culture's standard bearer has been his attachment to Churchill sized cigars. To millions of his fans, Jay-Z's songs and music videos are a spellbinding memento of that old belief that great men and great cigars ought to always go hand-in-hand. Whether he's "Big Pimping" in the Bahamas or hosting his "Roc Boys" at the 40/40 club, Hov usually has a cigar in hand to add to his enjoyment of the occasion.

 

6- Don King

One of the brightest, one of the most eloquent and one of the most charismatic figures in sports history. Don King’s journey from being an illegal bookmaker to a first-class promoter has turned him into boxing folklore and an American icon. This man has promoted bouts for some of the most prominent names in boxing, including Muhammad Ali, George Foreman, Joe Frazier, Larry Holmes, Mike Tyson, Evander Holyfield, Julio César Chávez, Ricardo Mayorga, and Félix Trinidad. And during the 3 decades when he was the undisputed number one promoter in boxing, he was almost always seen with a cigar in hand.

 

 

 

 

5- Diego Maradona

 

Although he is widely regarded as the best footballer to ever lace up the boots, Diego Maradona’s larger-than-life persona transcends the realm of football and gives him social significance in addition to his sporting significance. As a player, he played for some of the biggest clubs in the world (Boca Juniors, Barcelona, and Napoli), he inspired his home country of Argentina to a World Cup victory, and he scored the 2 most famous goals in football history within a matter of minutes from each other during a controversial match against England in 1986. Off the field, he’s associated with almost everything that makes Latin America alluring; Cigars, revolutionaries, and beautiful women!

‘To understand that gargantuan shadow Maradona casts over his soccer-mad homeland, one has to conjure up the athleticism of Michael Jordan, the power of Babe Ruth- and the human fallibility of Mike Tyson. Lump them together in a single barrel-chested man with shaggy black hair and you have “Ël Diego”, idol to the millions who call him D10S, a mashup of his playing number and the Spanish word for God’ – The Houston Chronicle

Now just imagine yourself enjoying this man’s company while you both smoke some fine cigars…

 

 

 

 

 

4- Fidel Castro

Soldier, statesman, humanitarian, and all-round legend! In these past 5 decades where he has been the global icon of defiance and perseverance, Fidel Castro has also freed his country from hunger, illiteracy, illness and subservience to foreign powers. Along the way, he’s struck-up some personal friendships with some of the most remarkable figures of the 20th century (People such as Thomas Sankara, Ho Chi Minh, Simon de Beauvior, Hugo Chavez, Salvador Allende, Muhammed Ali, Pablo Neruda and many, many others). His best friend for most of the journey though appeared to be his cigar. He was rarely seen without a cigar until that day in 1985 when he, in another act of noble servitude towards the people of Cuba, decided to permanently abandon his favourite pastime as a means of setting an example after a rising national concern over the health risks of smoking. Still, one can’t help but wonder about the stories he could share over some Cohiba’s while unwinding on a summer’s evening somewhere around the Havana coastline…

 

 

 

3- Ernest Hemingway

Tolstoy claimed that if a gun is introduced into a story, it must be fired. But the reverse is also true. Just as stories use items, so items can conjure stories around them. To many, the stories invoked by cigars were written by Hemingway. Stories of cigars smoked over bullfights in Pamplona, or of cigar smoke mixing with the scent of strong coffee in the salty tradewinds blowing off the Gulf of Mexico. People care about cigars because they speak to a life, or maybe just a moment, that captures who they want to be. Hemingway’s life has become similarly emblematic. At base an insecure, uncertain manic-depressive; the stories he told transformed him into a bold “Man of the World”, traversing between war-zones, boxing rings, Mount Kilimanjaro and the Sierra de Guadarrama. He understood, as all cigar smokers do, that something as strange and simple as a cluster of wrapped tobacco leaves, or a troubled kid from Illinois, can be transformed into the grandest of tales.

 

2- Denzel Washington

The coolest actor to ever grace the screen. In fact he may just be the coolest individual in the history of anything because of the swagger and smarts he lends to every movie role he plays. Seriously, when this man is tackling a new role, all one can do is watch on in awe as his individual brilliance out-shines everything else that the movie has to offer. In a 1998 interview, Denzel gave a Cigar Aficionado an idea of what enjoying a cigar in his company would be like when he said: “Normally I like to smoke outdoors. I love to smoke on the sea or by the water. I like the quiet that it's about. I like to take a nice mile walk up and down the beach, take a nice toasty single malt with no ice and a good cigar. Walk a bit. Sit down on the sand. Can't beat it”. Over the years, he has won 2 Academy Awards and has also gotten the opportunity to study and then portray some remarkable real-life figures such as Steve Biko, Malcolm X, Rubin "Hurricane" Carter, Melvin B. Tolson, Frank Lucas, and Herman Boone.

 

1- Che Guevara

An avid cigar smoker and the patron saint for many revolutionaries across the world because of the example he set by dedicating his life to the cause of freedom and social justice. Che sacrificed a life of privilege and a cushy career as a doctor to pick up an AK-47 and participate in armed struggles that stretched across 3 different continents. What was the motivation behind his self-less sacrifice, you ask? The desire to awaken the consciousness of a "new man" who would be driven by moral rather than material incentives. His passion for cigars is best described in this extract from Cigar Aficionado : “For Ernesto "Che" Guevara, cigar smoking was not a luxury, but very much a part of the business of revolution, a spiritual complement to lessen the hardships of a life filled with difficulties and dangers”