Review of Dreams in a Time of War

In a world directed by economic power and wealth, honest, critical, and dissenting voices that challenge the popular capitalist hegemony are often disparaged and ridiculed. Such are the works of professor Ngugi wa Thiongo, a Kenyan literary icon. His authentic voice on the evils of colonialism and the corrupt neo-colonial Africa has made his books lie in the inaccessible corners of libraries in Kenya and across the globe. Fortunately, passionate readers with a concentrated desire for knowledge find these books that redeem them from ignorance. You learn about the hidden narratives of the African struggle for independence, the unwillingness of brazen colonial powers to face their brutal colonial past, and the true heroes of the African independence struggle.
 "Dreams in a Time of War" is Ngugi's autobiography. Unlike most of his books, which tackle most of the abovementioned themes, "Dreams in a Time of War" depicts how turbulent events affect young, innocent children and how they capture these events and struggle to understand them.
 A Child's State of Confusion
 Landowners to squatters
 A child's state of confusion is the primary theme in "Dreams in a Time of War." Several traumatic events happen in Ngugi's life as a young boy that we only see him trying to process as an adult when writing this piece.
 Ngugi's father, a landowner in Limuru, suddenly becomes a squatter. Their neighbor, an African Catholic Christian convert, grabs their land. There is nothing that Ngugi's father can do to win his land back, yet everyone knows the land belongs to his father. Ngugi does not understand how society cannot solve open land theft straightforwardly. All he hears is that times have changed, and those that possess title deeds are the owners of the land. He chooses not to concern himself with the matter.
 Christianity vs. African Traditional Religion
 Young Ngugi is torn between Christianity and African Traditional Religion. Their neighbor is a Christian (a catholic father). His uncle, his father's eldest brother, their other neighbor, is a staunch believer in traditional African practices. Ngugi's father scoffs at both Christianity and traditional African practices. Thus, Ngugi has the free will to choose his spiritual path. He wanders between the two spiritual paths while failing to pledge allegiance. There is a time he gets baptized and adorns the Christian name "James." There is a time he undergoes the Traditional African rite of circumcision that graduates him from a child to a man. Most of these activities he does since others are doing them.
 African Independent Schools vs. Colonial Government Schools and Missionary Schools
 Ngugi notices a difference in knowledge that teachers provide him depending on the type of school he attends. While at the African independent schools, he can speak his native language, Gikuyu. History teachers also teach them about Mekatiliti of Giriama, Wayaki wa Hinga of Gikuyu, and Koitalel Arap Samoei of the Nandi, African leaders who organized their tribes to repel the British invasion of their country for several years. At government and missionary schools, history teachers talk about Ludwing Kraft, Rebman, and Vasco da Gama, European explorers and colonizers that prepared the way for the invasion of Kenya. When the African independent schools are closed, Ngugi is saddened that his only dream of getting an education is stopped. He only wants an education, so he moves to a colonial government school. His dream as a child is to get an education. That is all that matters to him.
 Family Separations and Divisions
 When Ngugi's family experiences separations and divisions, he does not know whose side he should take. When Ngugi's father chases his mother away from home, Ngugi stays back with his brother. Ngugi knows his father's compound is his home. However, when his father asks him to stop playing with his children (his other siblings), Ngugi leaves with his brother and follows their mother. Ngugi never thought the fight between his parents would reach him, down the family order, and result in his father disowning him.
 During the state of emergency, Ngugi's beloved stepbrother, Wallace, joins the Kenya Land and Freedom Army. He has another stepbrother that works as a police informer that sells the secret of the Kenya Land and Freedom Army. Ngugi also has a stepbrother that fought for the British empire under the King's African Rifles in World War II. He often fears what might happen when these three brothers with different allegiances to the colonial government meet. He cannot decide who is wrong or right in the struggle between freedom and slavery.
 When the colonial government evicts Ngugi's grandmother from her home in Elburgon, she comes to Limuru to stay with them. Ngugi can see apparent strife between mother and daughter (his grandmother and mother). He feels that his grandmother is always stern with his mother. Ngugi's grandmother never appreciates anything her mother does. He knows something is not right but lacks the knowledge and power to solve it.
 A child's Biased Love Towards the Mother
 "Dreams in a Time of War" reveals how children develop biased love towards the present parent, which is usually the mother. Mothers are caregivers in most families. They spend much time with their children and develop strong bonds with them. These bonds of love become so great that they make children elevate their mothers to an angelic, pure, and godly status. Such is the relationship between Ngugi, the character, and his mother. The fact that Ngugi chose to write "Dreams in a Time of War" as a dedication to his mother infers that he would likely be biased.
 Conflict Between Mother and Father
 Ngugi assumes that his father is in the wrong when he fights with his mother. Ngugi assumes that the stresses resulting from his father's loss of wealth and property have driven him to beat his mother. However, there are many background occurrences in this relationship that Ngugi ignores that can cause a couple to fight and even break up.
 Ngugi's mother is a hard-working woman who can force the land to yield. When her husband loses his land, it dramatically affects her too. She no longer has the pride, confidence, and motivation that one gets working on her property. Thus, this loss of land might have contributed to her disputes with her husband since she is uncomfortable with it. Additionally, Ngugi's grandfather (his mother's father) is wealthy, with vast lands and cattle. Most children want to do better than their parents. Thus, her husband's failure to surpass her father in wealth could have caused Ngugi's mother to be upset with him. Ngugi's mother also had a daughter who had fallen in a fire and died of severe burns. Maybe this traumatic incident still haunts both parents and causes them to fight. Finally, Ngugi's father has four wives. Only Ngugi's mother left him. Thus, it is unfair for Ngugi to claim that the heat of financial stresses made his father change; otherwise, the other three wives would have abandoned him too.
 Conflict Between Mother and Grandmother
 Ngugi believes that his grandmother is unappreciative of his mother's effort to care for her. One can gather from the story that when Ngugi's grandmother separated from his grandfather, Ngugi's mother followed his father to Limuru, and her mother remained in Elburgon with Ngugi's aunt. Ngugi's aunt lived with his grandmother taking care of her. It might be that Ngugi's grandmother always held it against Ngugi's mother for choosing Ngugi's grandfather over her. Maybe Ngugi's grandmother resented the great love Ngugi's mother shared with her father (Ngugi's grandfather) that happened to leave her for another woman. Ngugi's grandmother's resentment towards her daughter is quite understandable based on her life experiences.
 Strength in Unity
 "Dreams in a Time of War" stresses the common saying that unity is strength. The book is set in a blustery colonial Kenya where the struggle between freedom and slavery is rife. In such trying times for the oppressed people (Kenyans), unity among the people emerges as the most effective way of ensuring survival and fighting oppression.
 Refuge
 The people of Limuru help Ngugi's family settle there after they come from Murang'a, where they escape pestilence. The people of Limuru are very compassionate and empathetic. They welcome Ngugi's uncle (his father's brother) into their community and give him adequate land to farm and live with his family. Later, when Ngugi's father also moves to Limuru after finding life hard in Nairobi, his brother welcomes him to Limuru. Ngugi's uncle gives his father adequate land to farm and live in with his family. Here, we find two brothers that pestilence forced out of their homes finding refuge and life support in a new community far away from home.
 Domestic Violence
 Ngugi's mothers help one another stop their husband from battering one of them. Ngugi's father beats his wives on rare occasions. During such occasions, the other wives, not facing his wrath, always stop him by making loud cries in the compound to invite people to stop him from beating his victim to a pulp.
 Advancement of Education
 Africans start African independent schools to help meet the educational needs of African children that the colonial government neglects. They start schools like Manguo, where children are taught to be proud of their heritage. Ngugi attends Manguo Primary School. Since African independent schools face staff shortages, Africans build the African Teachers College at Githunguri to train teachers for their schools. When Alliance high school sends Ngugi an admission letter, his half-brothers donate money to raise his tuition fee. Njoki, his sister, buys him a pair of shoes. Here we see a large African population that the colonial government neglects their need for empowerment through education. They come together to start their schools and educate their children.
 Conclusion
 "Dreams in a Time of War" has well captured the puzzles children face growing up. It shows that children react to tempestuous events depending on how grownups react. Children also follow the norms of society to wade through life without trouble. This excellently-written novel also shows that children develop love bias toward the parent who spends a lot of time with them, their caregiver. Children develop a strong bond with the ever-present parent and take her side in any conflict she faces. Moreover, "Dreams in a Time of War" reveals that unity is the only way an oppressed society can redeem itself from the claws of slavery and suffering.
 Besides these solid psychological themes emanating from this simply perfect work, there is evidence of adult bias in the novel. "Dreams in Time of War" is a novel whose prime character is a child (the young Ngugi). However, an adult Ngugi that is experienced, knowledgeable, and decisive has written it. Thus, the novel has lots of logical deductions on the puzzles the young Ngugi face. It would be better had the novel been written by the young Ngugi to portray better his thinking, emotions, and reactions to events.
 Overall, "Dreams in a Time of War" is a significant literary piece worthy of your time. It helps you know the life of the legendary writer Ngugi wa Thiong'o. It also helps one understand a child's psychology. Moreover, it helps you understand the brutal colonial history of Kenya and the ignored participation of Africans in significant world events like World War II. Grab your copy.

Bajirao Mastani: Against All Odds

 

The greatest commandment of all is love. Nothing reminds us better of this saying than Bajirao Mastani, a tragic film that shows how only a few people genuinely love. 

Our dreams make us develop pride and ego. Then pride and ego make us hateful. Thus, to love others, we must sacrifice our dreams. Bajirao Mastani demonstrates this point well.

Plot

Bajirao inherits the title of the Prime Minister of the Maratha Kingdom after his father's death. He brings success to the Kingdom in the next few years by conquering nearly half of India. He embarks on military duty to the South, where he meets Mastani, a beautiful princess of the Kingdom of Bundelkhand. Mastani wants him to help her father fight invaders that have come to conquer Bundelkhand. Bajirao is impressed by Mastani’s fighting prowess when she enters his tent, downing several soldiers. He agrees to help her save her home. After the victory against Bundelkhand invaders, Bajirao stays for a few days in the Kingdom, where he and Mastani fall in love. Before departing to continue his campaign South, Bajirao gifts Mastani his dagger. Unfortunately, he is unaware that when a man gives a lady his dagger in Bundelkhand, she becomes his wife. Thus, he married Mastani. 

Bajirao abandons his campaign South and heads back to Pune (his hometown). A few days later, Mastani (now his wife) follows him there. Bajirao’s mother ensures that Mastani does not meet him, especially after learning that Mastani is a Muslim. Mastani, determined to meet her husband, acts as a dancer and attends the party to celebrate Bajirao's victory and beneficial alliance with Bundelkhand. Bajirao learns of her presence and plans several meetings with her later. He agrees to take Mastani as a second wife after she accepts that she will tolerate all the ridicule she will suffer by marrying him. 

Kashi, Bajirao’s first wife, learns later about Mastani’s existence. Bajirao's second marriage angers her, so she moves to her maternal home to have their baby there. Mastani is also pregnant. She is isolated and ridiculed such that Bajirao attends to her himself when she gives birth. Later, Bajirao brings Mastani home. Nobody is there to welcome them except for Kashi. While she lives in Bajirao’s mansion, Mastani is scorned and called derogatory names like “mistress” and “court dancer.” She is not affected by that. She is only focused on Bajirao’s love for her.

Later, Bajirao's eldest son, Nana Saheb, first attempts to kill Mastani while Bajirao is attending a feast. Bajirao arrives in time to save her. The second time, Nana Saheb and his grandmother arrest Mastani when Bajirao leaves for war. They aim to kill Mastani. When Bajirao learns about this, he is enraged that he goes to battle alone, suffering severe injuries. A few days later, Bajirao and Mastani die together simultaneously in different places. 

Conflicts in Bajirao Mastani 

Love vs. The Pride of a Woman

The movie presents two wives of Barijao, Kashi and Mastani, with similar challenges but different reactions. Kashi symbolizes the pride of a woman, while Mastani symbolizes love. 

Kashi

Kashi is angered that Bajirao has brought home a second wife. She feels her pride is hurt because Bajirao’s eyes and heart caught another woman's. This occurrence exposes Kashi’s side that Bajirao and, probably, the audience did not imagine she had. 

 Before Kashi knows Mastani’s existence, she appears as a loving and supportive wife. However, when Kashi learns about Mastani, she becomes a hateful and jealous woman. First, she leaves Bajirao to have their child at her maternal home. When Kashi returns, Kashi supports all the ridicule and suffering other people make Mastani endure. She enjoys all the vile things Bajirao’s family and court throw at Mastani. She even calls Mastani "mistress." When she learns that Mastani is about to be killed, she delays informing Bajirao. Were it not for Mastani’s superior fighting skills, the assassins would have killed her. Kashi does not oppose Mastani’s arrest. She only asks for Mastani's release upon realizing that Bajirao will die without Mastani. She even tells Bajirao that he hurt her pride when she forbids him from visiting her chambers. 

Here, we see Kashi’s pride, in the pretense of love for Bajirao, make her clear and pure mind turn into a dark and hateful heart. Kashi thinks she loves Bajirao, but the movie reveals that she loves her dreams more. She supports the scorning of Mastani, whom she ought to help uphold her dignity because she wants Mastani out of her life with Bajirao. She joins the company of people who call Mastani a mistress and dancer, hoping they will break Mastani down and make her leave Bajirao. 

 Kashi loves her pride (dreams) more than Bajirao. That is why it is hard for her to understand that Bajirao and Mastani are in love. Her pride makes her not see that the heart chooses who to love, and Bajirao and Mastani are blameless here. Her dream of being the only wife of Bajirao unfolds as pride and ego, preventing her from understanding the love Bajirao and Mastani share. 

Like Kashi, most people today claim their partners betray them. They do not realize their immense pride and ego clout their love and make them hate their partners. True love does not have room for hate.

Mastani

Mastani is a valid symbol of love. The film uses her to show what love is, which is different from people's collective knowledge of love. She accepts to be Bajirao's second wife in a society where people ridicule second wives. Additionally, she is a Muslim, so Bajirao's Hindu society twice discriminates against her. Mastani’s love makes her strong, weathering all these challenges. Mastani, a princess of Bundelkhand, abandons her home and moves to Pune, where she lives a low life among courtesans. People call her mistress, concubine, and dancer. That does not matter to her. While Bajirao’s family disrespects her, there is no time that she responds with anger or insult. She is humble and sober throughout the movie until she dies in prison. Mastani shows that love is humble and strong. It makes her ignore her title as the Princess of Bundelkhand and lives that low life in Pune because she loves her husband. Bajirao’s love is enough for her. She needs nothing more; neither pride and titles nor riches and servants. It is very moving to see how Bajirao, the Prime Minister of the Maratha Kingdom, attends to her when she is left alone in labor. That is the movie's sweetest part and most magnificent expression of love. Had Kashi put her passion for Bajirao above everything else, like Mastani, neither Bajirao nor Mastani would have died. Her pride destroys her love for Bajirao and not Bajirao’s second marriage. 

Mother vs. Son

The arrival of Mastani rocks a steady family as it puts mother and son at loggerheads. Radhabai, Bajrao’s mother, opposes Bajirao’s marriage to Mastani. She tries as much as possible to prevent Mastani from seeing Bajirao when Mastani arrives in Pune. She leads her court in insulting and degrading Mastani. Radhabai is a conservative Hindu eager to preserve her family's status. She believes that welcoming a Muslim as a second daughter-in-law destroys her family's high position among the Hindu priests and people. Thus, she does everything to have Mastani out of her house. 

Bajirao’s love for Mastani is so strong. The actions of his mother, brother, and Kashi against Mastani stress him a lot. It is hard for him to fathom that his family cannot see and accept the pure love that he shares with Mastani. Bajirao reveals how his mother, Kashi, and brother are mainly concerned about the status of the family than their love for him when he chooses to leave his position as Prime Minister. He tells them that if that position matters to them, he will abandon it so that the appropriate person takes it and uphold the family's status. Later, he takes back the role because he admits that his love for the Marathi Kingdom is more significant than his love for Mastani. Here, Bajirao exposes Radhabai, Kashi, and his brother, that their love of status is far greater than their love for him. Their opposition to his marriage to Mastani (a Muslim) is not because Mastani has a bad character but because her marriage to Bajirao lowers the family's status in Hindu society. This occurrence reminds me of Alexander the Great, who lost popularity among his commanders and Greek people due to his tendency to marry foreign women.

Religion vs. Love

Religion or love, which one is mightier? This question lingers even today in a world plagued by terrorism and Jewish aggression in the Middle East. Bajirao Mastani shows how man has struggled with this question for centuries. The notable thing about this question is that love is one of the core teachings of virtually all religions in the world, yet there comes a time when love and faith collide. So, is the love taught by religion true love, or does religion have pride and ego that make it unloving?

In Bajirao Mastani, Mastani gives birth to a boy and gives him a Hindu name, Krishna Rao. Bajirao asks the Brahmin priest to conduct a Hindu naming ceremony for the innocent Krishna Rao, but the priest refuses. He argues that Krishna Rao is an illegitimate child. It is hard to understand why a priest should refuse to perform a ceremony for a child whose "fault" is only being born. Whatever the wrong things Bajirao or Mastani did, their child should be free from condemnation. Here the actions of this priest or religion do not amount to love. The priest and his faith have started isolating and killing the dreams of a young soul even before it knows what is right or wrong.

Additionally, Bajirao's family is devoted to Hinduism, respecting every practice and norm of the religion. One of the critical teachings of Hinduism is love and selflessness. However, their actions towards Mastani, a Muslim, go against the basic principles of their religion. Bajirao's family ridicules Mastani and does not show her an ounce of love. No one can get attracted or converted to that religion with the immense hate they show Mastani, a fellow human being. Thus, the film shows that love is more significant than religion as it shows the maltreatment of Mastani and her child under the Hindu religion. 

Conclusion

Bajirao Mastani is a classic epic movie with deep themes that challenge women, families, and religions to self-examine themselves. It reveals how people's selfishness (immense love for their dreams, pride, and ego) makes them develop hate disguised as love and feel betrayed. It shows that true love is humble and selfless. Watch it and get challenged.

Roll One

 Chwa found Bandia sitting on the concrete slabs that formed the stairway for the door leading into the house. Bandia's eyes were red, comprehensive, and lazy, indicating that he had taken some puffs of weed. They greeted each other with a moderate meeting of fists, and then Chwa sat beside his brother. After staring at the empty vicinity momentarily, Chwa began, "Bandia, it's time I started taking weed. I used to think I could pass this tough life with a sober mind, but now I feel it has stretched me to my limits. I feel downtrodden. I need something that can energize me. I need something that can make me active again. Nothing is happening in my life. It's as if someone buried my luck in an abyss."

Bandia smiled sceptically at his innocent older brother. Then he responded, "weed does not energize or activate people the way you think. It makes time pass quickly and abnormally indulges you in an activity. It makes farmers till without noticing this scorching afternoon sun. It makes unemployed youths like me sit and sleep around the whole day without minding our houses' unkempt and stuffy nature. It makes dreamers float on cloud nine for the next couple of hours, thinking their lives are better than ours."

"Don't give me that crap bro. Then why do you keep taking it? By the way, I forgot to tell you that Mose came here looking for you yesterday evening. We sat in my house for an hour but you never came."

Bandia laughed softly and replied, "Mose was looking for that thing that you also desperately want. 

 "Ever since I gave him a roll of Manu's high-grade marijuana, he has been nagging me for more rolls, yet I don't sell them. He is losing his senses because of weed now. Can't he understand that I am no dealer. I have no rolls waiting for him on demand. I'll refer him to Brayo. He is the new dealer on the block."

 "Weed is usually something else. See Mose now. A good kid has gone bad. He was always busy taking care of his animals. Now all he thinks of is weed. You are a bad influence Bandia," they both laughed as Chwa ended the statement.

Bandia continued thoughtfully, "Do you recall when Manu came here desperately looking for me?"

"Yes, I do. That day he almost met the lioness. Lucky was he. Had mother opened the gate, he would be dead by now."

"Nonsense," Bandia disagreed, "Manu is a good orator. I am sure he would have calmed mother's calamitous spirit that doesn't want friends looking for me."

Chwa laughed off that comment and then argued, "Have you forgotten that even Mose is also a good speaker? Did he withstand the torrents of mother's angry words and loud reverberating voice? His calmness and composure disappeared. He had to run bananas out of the narrow corridor before mother's anger consumed him. Manu is not different."

"True," Bandia concurred. Then he added, "that day, Manu came to ask me to be his dealer in this area. I rejected his offer. 

"I cannot believe that Manu is this serious about dealing in weed. He has turned that business into a profession." 

 The two brothers laughed riotously at Bandia's statement, dreading that this miserable life had turned Manu, a graduate, into a drug peddler.

After a moment, they stopped their laughter. Chwa continued the conversation. 

 "You wanted to do the business too, but we stopped you. It is hard to believe that you had bought marijuana seeds and was planting them in the backyard." 

Disheartened by that memory, Bandia responded, "you people are only good at timidity and killing dreams. I could be reaping my harvest and making muller now. Unfortunately, I let your fears grip me and stop me from engaging in this promising venture. Wait a few years and see where Manu will be."

Then Bandia hopefully added, "Musa told me he planted some of seeds I gave him in Nyawita. I hope he is not lying to me. I should visit the farm and confirm if it's true. As for now, I'll focus on this poultry and hope that I have a decent number of chickens for sale by December."

"All will be well." Chwa responded empathetically. Then a thought crossed his mind.

 "Have you ever wondered how many times we have been told that all will be well? I am getting old, years keep passing, yet I keep hearing the same thing; 'all will be well'."

Bandia, looking to get into that line of thought, replied, "It seems this wellness is a distant dream."

"I hate faith and religion. 'All will be well' is what they keep saying. They make us wait for imaginary things that we die without witnessing. 

 "Gospel music doesn't motivate me any more. I better listen to reggae. It relates to our situation. 

 "Even prayer is worthless. I used to pray consistently every morning. Can you recall that church Caro and I joined where people pray while shouting at the top of their lungs? I had to go through all that embarrassment to seek redemption. How many years yet misery does not end? and it's not me alone. Nearly everybody prays, but how many get pity from the Almighty? It's misery all over."

Bandia laughed again sympathetically and responded, "You have passed through a lot and seen many things at your tender age. You surprised us when we heard all those drums and noise coming from your house in the name of prayer. I even thought you had joined Legion Maria. For a moment, we thought we'd lost you. These women you people marry, and the things they bring into your life. They make me pity married men." 

Then Bandia got serious and philosophical, "I don't think God exists. Religion is just an invention of early man to give people hope since hopeless lives are meaningless. Many people pray to God regularly and still die poor. Look at those troubled men, women, and children of Syria living under bombs and air strikes daily. They pray to God for peace, harmony, and prosperity. But what happens to them? Painful death stares at them like a snare. 

 "If God existed, this world would be a better place. There would be love, peace, harmony, and prosperity. These are the things most people seek from God. Unfortunately, they die without receiving them. God does not exist. If he does exist, then he is a different being from the one religions describes."

"True," Chwa agreed. 

 "Have you ever prayed so much for a breakthrough that you even start arguing with God? If God existed and was as robust and benevolent as most people claim, he surely would have listened to our plea; the cries of little children in Syria; the refugees and migrants in Europe and America, and the poor in Africa and Asia. 

 "Moreover, this world is significantly skewed to injustice. Sinners live well, yet people claim God exists. 

 "God is an illusion created by men who failed to trace their origin in an attempt to explain their unexplainable existence."

 "Yeah," Bandia agreed. They rose and started strolling towards the gate. Bandia then changed the course of the conversation.

 "Did you bet on Chelsea to win?"

The Crusades

The crusades were a series of military campaigns the Catholic church carried out between the 11th and 15th centuries against Muslims, pagans, and church opponents (Lock, 2006). Over the past few decades, historians have investigated the occurrence and motivations for the crusades. Some of the motivations for the crusades identified include the need to: capture Jerusalem, free and defend Christian territories, and protect Christians living in non-Christian territories. However, questions still arise on whether these were the motives of the religious and political leaders who called for the crusades or whether they also had particular hidden agendas (Lock, 2006). This article examines the evidence of the first crusade to determine whether it was meant to save Christianity or exploit them for personal gains. 

  

 the crusaders on a battleground 

 

The First Crusade (1096-1099)

 

 Pope Urban II

  Pope Urban II was the first religious and political leader to call for a crusade in Clermont, France. He cunningly crafted his rallying message for the crusade. He said that those who participated in the liberation of God’s Church from the hands of Muslims would be forgiven for their sins. He did this upon the request of Emperor Alexios I of Byzantine, who feared the advancing Seljuk Turks, who had taken over some of his southern territories and were approaching Constantinople. Pope Urban II quickly responded to this request for specific political reasons. He knew that the Byzantine empire was mainly dominated by the eastern church (the Orthodox Church). He saw Emperor Alexios I request as an opportunity he could not forgo to reach out to the Eastern church, which had differed significantly from the Western Church (Catholic Church) in the past. He believed that by helping the Byzantine empire and the Eastern Church, he would be able to unite both the Western and Eastern Churches under his leadership. 

Emperor Alexios I was also dishonest in his request for help against the advancing Seljuk Turks. He presented his problem with the Seljuk Turks so that the problem appeared grave, which was not the case (Mayer, The Mediterranean Region in 1095, 1988). In reality, he wanted help from the other western kingdoms to help him recover the territories he had lost in battles with the Seljuk Turks (Mayer, The Mediterranean Region in 1095, 1988). This is why he quickly demanded that all the territories recovered from the Seljuk Turks be given to him before he could agree to support the crusaders.

Moreover, most senior nobles indulging in the crusades were also dishonest in their motives. Most indulged in this course for honor, financial gains, and adventure. Examples of such men included Count Stephen of Blois, Prince Bohemond I of Taranto, and the crusaders who stayed in Jerusalem. 

Count Stephen of Blois would write letters to his wife, Adela of Blois, informing her of how he gained much wealth through gold, silver, and honors from his expedition (Phillips, 2015). These indicated his prime motive for indulging in the crusade. He was also quick to turn his men away from the purpose of the crusade, which was to advance forward and capture Jerusalem, upon learning that the Muslims were being reinforced by a large relief army (Phillips, 2015). 

 

 Prince Bohemond of Taranto. He felt betrayed by Alexios I during the crusade.

  Another case of self-interest was witnessed in Prince Bohemond I of Taranto. He refused to relinquish Antioch to Emperor Alexios I (Mayer, The Crusader States, 1099-1146, 1988). He claimed victory and the city. He argued that the failure of Emperor Alexios I to support the crusaders in the battle of Antioch had nullified the crusaders’ agreement with the emperor. Therefore, every battle won, together with the booty, belonged to the crusaders.

 

Finally, after the capture of Jerusalem, many crusaders returned home. A few remained in Jerusalem. Those remaining Crusaders had a plausible excuse that they were protecting the city. Apart from that, they made themselves the lords of Jerusalem and acquired holdings within the city (Riley-Smith, 2005). 

Conclusion

The crusades mainly exploited the peasants involved in or affected by it. Pope Urban II called for the crusades to enable him to increase his control over the Church; Emperor Alexios I used the crusades to recover lost Greek territories; Count Stephen of Blois and Prince Bohemond I of Taranto used the crusades to amass wealth, honor, and lands; and the crusaders used their victories to grab the wealth of people in the territories they conquered. In short, the religious and political classes exploited peasants by using them as armies for crusades to advance their interests. In contrast, some peasant crusaders exploited the natives of their conquered lands to amass wealth and acquire titles.

  

References

Lock, P. (2006). Routledge Companion to the Crusades. Abingdon-on-Thames: Routledge.

Mayer, H. E. (1988). The Crusader States, 1099–1146. In H. E. Mayer, The Crusades (pp. 60–61). Oxford: Oxford University Press.

Mayer, H. E. (1988). The Mediterranean Region in 1095. In H. E. Mayer, The Crusades (pp. 6–7). Oxford: Oxford University Press.

Phillips, J. (2015, May 5). The Crusades: A Complete History. Retrieved from History Today: http://www.historytoday.com/jonathan-phillips/crusades-complete-history

Riley-Smith, J. (2005). The Founding of the Settlements. In J. Riley-Smith, The Crusades: A Short History (Second Ed.) (Pp. 50–51). New Haven: Yale University Press.