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Lebanese history is often associated with sectarianism and hostility between religious communities, but by examining public memorials and historical accounts Lucia Volk finds evidence for a sustained politics of Muslim and Christian co-existence. Lebanese Muslim and Christian civilians were jointly commemorated as martyrs for the nation after various episodes of violence in Lebanese history. Sites of memory sponsored by Maronite, Sunni, Shiite, and Druze elites have shared the goal of creating cross-community solidarity by honoring the joint sacrifice of civilians of different religious communities. This compelling and lucid study enhances our understanding of culture and politics in the Middle East and the politics of memory in situations of ongoing conflict.
Sabrina Bonsen sheds light on political cults of martyrs in Lebanon and reconsiders the context of their emergence, development and distinct characteristics since 1920. She examines how the honouring of martyrs became an established practice in Lebanese politics and is crucial to grasp the logic of violence and conflict. Drawing on the case of the Amal movement, the author analyses central narratives to the group’s discourse and practices concerning martyrdom to show how identity construction and strategies of legitimizing power are intertwined. Moreover, the book provides insides into political competition strategies, especially in regards to the two major Shiʿite political actors, Amal and Hizbullah, and takes a new look on martyrdom by going beyond cultural-religious explanations.
The complex history of Lebanese Shi‘ites has traditionally been portrayed as rooted in religious and sectarian forces. The Abisaabs uncover a more nuanced account in which colonialism, the modern state, social class, and provincial politics profoundly shaped Shi‘i society. The authors trace the sociopolitical, economic, and intellectual transformation of the Shi‘ites of Lebanon from 1920 during the French colonial period until the late twentieth century. They shed light on the relationship of contemporary Islamic militancy with traditions of religious modernism and leftism in both Lebanon and Iraq. Analyzing the interaction between sacred and secular features of modern Shi‘ite society, the authors clearly follow the group’s turn toward religious revolution and away from secular activism. This book transforms our understanding of twentieth-century Lebanese history and demonstrates how the rise of Hizbullah was conditioned by Shi‘ites’ consistent marginalization and neglect by the Lebanese state.
What causes violent conflicts around the Middle East? All too often, the answer is sectarianism—popularly viewed as a timeless and intractable force that leads religious groups to conflict. In Everyday Sectarianism in Urban Lebanon, Joanne Nucho shows how wrong this perspective can be. Through in-depth research with local governments, NGOs, and political parties in Beirut, she demonstrates how sectarianism is actually recalibrated on a daily basis through the provision of essential services and infrastructures, such as electricity, medical care, credit, and the planning of bridges and roads. Taking readers to a working-class, predominantly Armenian suburb in northeast Beirut called Bourj Hammoud, Nucho conducts extensive interviews and observations in medical clinics, social service centers, shops, banking coops, and municipal offices. She explores how group and individual access to services depends on making claims to membership in the dominant sectarian community, and she examines how sectarianism is not just tied to ethnoreligious identity, but also class, gender, and geography. Life in Bourj Hammoud makes visible a broader pattern in which the relationships that develop while procuring basic needs become a way for people to see themselves as part of the greater public. Illustrating how sectarianism in Lebanon is not simply about religious identity, as is commonly thought, Everyday Sectarianism in Urban Lebanon offers a new look at how everyday social exchanges define and redefine communities and conflicts.
The Druze and the Maronites, arguably the two founding communities of modern Lebanon, have the reputation of being primordial enemies. Makram Rabah attempts to gauge the impact of collective memory on determining the course and the nature of the conflict between these communities in Mount Lebanon. He takes as his focus 'the War of the Mountain' in 1982, reconstructing the events of this war through the framework of collective remembrance and oral history.He challenges the idea that these group identities were constructed by their respective centres of power within the Maronite and Druze community, providing an alternative to the prevailing meta-narrative. Telling the stories of the many people who took part in these events, or who simply suffered as a consequence, helps to expose the intrinsic motives which led to this conflict and makes a valuable contribution to the field of Lebanese historical scholarship.
Milieus of ReMemory concentrates on how people in Lebanon situate and work on memories of violence and trauma, as well as exchanges of voice. Developing a critical phenomenology of social material practices, a relational notion of community and subjectivity outlines thematic discussions of intergenerational memory, gender, temporality, and transactions between personal and public memory. While emphasizing conduits and channels by which material and imaginary resources circulate as differential circuits of power and authority, the book focuses on how memory activism and memory projects constitute emergent milieus of social exchange and ethical responsibility to self and circumstance, to both publics and political cultures.
This study is about experimental forms of cultural production that situate and work through personal experiences of the civil war in Lebanon. It addresses selected works of literature, autobiography and memoir by Jean Said Makdisi, Rashid al-Daif, Elias Khoury and Mai Ghoussoub, and the civil war trilogy of documentary films by Mohamed Soueid. From a phenomenological hermeneutic perspective, the book is concerned with how they give accounts of themselves as remnants, leftovers and undigested remains of the civil war, and of related trajectories of ideological attachment to symbolic mandates. Constrained to reposition their sense of self from an agent of history to a casualty of history, their acutely personal works of cultural production initiate an unraveling of both self and circumstance through the fragmenting force of memory. Drawing on a broad range of phenomenological critical theory (within the research fields of postcolonial, memory, psychoanalytic, gender and literary studies) attuned to subjectivity as a field of social production and exchange, emphasis is given to how the writers and filmmaker employ a non-presentist, anachronic or paratactic register of memory to excavate both a historical understanding of self and related modalities of social viability. This concerns how the symptomatic style of their work embodies, and creatively and critically situates, a refusal to package and normailze any idealized account of the war, related assemblages of temporal succession, or a presentation of self as discrete and omniscient.
In Architecture, Power and Religion in Lebanon, Ward Vloeberghs explores Rafiq Hariri’s patronage and his posthumous legacy to demonstrate how religious architecture becomes a site for power struggles in contemporary Beirut. By tracing the 150 year-long history of the Muhammad al-Amin Mosque – Lebanon’s principal Sunni mosque – and the subsequent development of the site as a commemoration venue, this account offers a unique illustration of how architecture, religion and power become discursively and visually entangled. Set in a multi-confessional society marked by social inequalities and political fragmentation, this interdisciplinary study analyses how architectural practice and urban reconfigurations reveal a nascent personality cult, communal mourning, and the consolidation of political territory in relation to constantly shifting circumstances.
Beirut is the cultural, commercial and economic hub of Lebanon. But to what extent has the city affected and shaped the formation and perceptions of Lebanese national identity? Ghenwa Hayek here explores how anxieties over the past, present and future of Beirut have been articulated through a sense of dislocation present in Lebanese writing since the 1960s. Drawing on theories of cultural studies, geography and history, the author uses an interdisciplinary framework to explore the role that spaces - from rural to urban - have played and continue to play in the defining, and re-defining, of national identity in the seventy years since the creation of the Lebanese nation state. This theoretical perspective coupled with a close reading of little-explored contemporary writings lead Hayek to question the predominant assumption that Lebanese novelists only became engaged in discourses about place identity and individual and social belonging with the start of the fifteen-year civil war and the destruction of Beirut's city centre. Instead, the book shows that particular geographical imaginaries have been mobilized to describe, question and debate Lebanese identity since the 1960s and that some go back even further into the late nineteenth century. This re-reading calls for a re-evaluation of some of the most predominant assumptions about Lebanon and the processes of Lebanese identity formation across the country's modern history. Examining a wide range of modern and contemporary literature, Hayek charts the rise to cultural prominence of the city of Beirut as a significant player in shaping perceptions of Lebanese culture and identity.
This book investigates a shared experience of time and space in the post-civil-war city of Beirut: “the suspended now”. Based on the close analysis of a large corpus of cultural objects; including visual art, literature, architecture and cinema; the book argues that last decades have witnessed a gradual shift in understanding this temporality from being a transitional phase to a more durable experience of precariousness. The theoretically rich analyses take us on a journey through Beirut’s real and imagined geographies, from garbage dumps to real estate advertisements, and from subterranean spaces to martyr’s posters. For scholars of cultural analysis, urban studies, cultural geography and critical theory, the case of post-1990 Beirut offers a fascinating case of neoliberal urban renewal, which challenges existing theories. For scholars of Lebanon and Beirut, this study complements existing work on post-civil-war Lebanese cultural production rooted in trauma studies by its focus on the city’s continual exposure to violence.