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Iraq is a religiously diverse country, and although the modern Middle Eastern nation-state of Iraq is a 20th-century invention, the ancient Mesopotamian region that it occupies has been host to—and often the origin of—many religious traditions over the past several millennia. According to estimates in 2003, approximately 97% of the Iraqi population of 22–28 million was Muslim. Shi'a Muslims—predominantly Arab but also including Turkoman, Faili Kurds, and other groups—constituted a 60%-65% majority. Sunnis made up 32%-37% of the population (approximately 18%-20% were Sunni Kurds, 12%-15% Sunni Arabs, and the rest were Sunni Turkomen). The remaining 3% of the overall population consisted of Christians (Assyrians, Chaldeans, Roman Catholics, and Armenians), Yazidis, Mandaeans, and a small contingent of Jews (the religious and ethnic makeup of Iraq at the time of the overthrow of Saddam Hussein's regime is described in the U.S. Department of State document Iraq, International Religious Freedom Report, 2003).

The country's Shi'a Arabs live primarily in the south of Iraq; however, they also constitute a majority in Baghdad and other communities throughout the country. Sunnī Arabs are a majority in the center of Iraq and Sunnī Kurds in the north. Many Arabs consider the Assyrians and Chaldeans as ethnic groups distinct from Arabs since they are descendants of some of the early Christian communities. These Christians are concentrated in Baghdad and in the north. The Yazidis are a syncretistic religious group, many of whom consider themselves ethnically Kurdish. Some Yazidis consider themselves ethnically and religiously distinct from Muslim Kurds. Yazidis predominantly reside in the north of Iraq. The small sect of Mandaeans is mostly in southern Iraq, with small communities in Kirkuk, Baghdad, and elsewhere. These are the same Mandaeans who have been present in the region since pre-Christian or early Christian times.

The Iraq region has never been monolithic in its religious or social makeup. The territory that is present-day Iraq has been a seat for pagan religious communities, Gnostic communities (including Manicheans, Marcionites, and proto-Mandeans), Magians (Zoroastrians), Jews, Christians, and Muslims. Often the different communities came into contact and were, in varying capacities, subsumed, assimilated, altered, autotomized, or augmented according to the tides and currents of global history. The remainder of this entry will explore Iraq's long religious history.

Sumerians, Akkadians, and Babylonians

The nation of Iraq is included within the ancient geographical region known as Mesopotamia. People settled in Mesopotamia more than 100,000 years ago when Paleolithic humans gathered in the fertile Mesopotamian plain. Three civilizations rich in religious import originated from those early Mesopotamian peoples: the Sumerians (approximately 4000 BCE), the Akkadians (approximately 2300 BCE), and the Babylonians (2000 BCE). The legacy of religious myths and epics left by these ancient civilizations provides an idea of early Mesopotamian religious belief.

Three noteworthy ancient religious narratives grew out of Mesopotamia: the Epic of Gilgamesh, the story of Atrahasis, and the Enuma Elish. The most complete version of the Epic of Gilgamesh comes from Nineveh in the seventh century BCE, though the epic's development can be traced over a millennium. This epic is a reflection on human mortality and includes references to gods, explanations of creation, and a flood story (similar in places to the Jewish and Christian stories of Noah and the ark). The best preserved story of Atrahasis comes from the Babylonian version of 1700 BCE. Some noteworthy elements to this story are the relating of humankind's creation; a great flood, again; and a hierarchical, anthropomorphic conception of the gods. The Enuma Elish was probably composed during the reign of Nebuchadnezzar I of Babylon (1125–1104 BCE) As Collins (2004, pp. 25–38) notes, the Enuma Elish is also concerned with a hierarchy of gods, though Marduk emerges to occupy a monarchical kingship, which must be seen as a strong step in the direction of monotheism. All of these religious stories offer complex and rich contributions to the religious history of Iraq and, further, are considered to be heavy influences on the more organized monotheistic religions extant in later Near East traditions.

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