By Carole H. Dagher
Lebanon is greater than a rustic, it's a message': those phrases of Pope John Paul II illustrate Lebanon's post-war undertaking to maintain its age-old Christian-Muslim coexistence and power-sharing formulation and to invalidate Samuel Huntington's assumption of a 'Clash of Civilizations.' Lebanon's present problem can be the problem of an entire area, the center East, the place the destiny of minorities, together with jap Christians, unearths the clients of democracy, pluralism and political participation. Carole H. Dagher, a journalist for Lebanese media in addition to an educational, offers an insightful account on how Christian and Muslim groups emerged from the 16 year-old Lebanese battle, what their issues of friction and their universal grounds are, and what the clients of Lebanon's communal illustration process and pluralistic society are. She describes the primary function performed through the Holy See and John Paul II in bridging the space among Christians and Muslims in Lebanon, and analyzes the effect different nations akin to Syria, Iran and Saudi Arabia have had at the strength video game and, conversely, the effect of Christian-Muslim interplay at the way forward for the Arab-Israeli peace method. deliver Down the partitions attracts an important classes from the new heritage of Christian-Muslim kinfolk in Lebanon.
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Additional resources for Bring Down the Walls: Lebanon’s Postwar Challenge
There is a new emerging reality in postwar picture of Lebanon, and it challenges the preconceived idea of the “Western” cultural affiliation of the Christians and of Muslims’ unimpaired Arabism. More and more Muslims are French-speaking or eager to teach their children French culture and language while French has been losing ground in the Christian communities. Figures of 1997–98 showed that 20 percent of the students at St. The French-speaking Sunni bourgeoisie of Beirut was being outweighed by the Shi‘a community, whose wealthy emigrates in French-speaking (“Francophone”) African countries were coming back home and sending their kids to French-speaking schools.
All too often Hezbollah leaders issue fatwas without reference to the council’s authority, in view of its ties to Amal. Divergence in the line of conduct (regarding “flagellation,” for example) shows on occasions such as the Achoura. But the rivalry would become all too blatant and would lead to clashes on the ground in the southern suburbs of Beirut and in some villages in Southern Lebanon on political occasions, like during the municipal elections in the spring of 1998. A veiled competition gradually extended to the persons of both Sayyed Mohammad Hussein Fadlallah, who has been labeled “the spiritual Guide of Hezbollah” (although lately he distanced himself from the party), and Sheikh Shamseddine.
Thomas Aquina, than Jacob of Sarrouje, Isaac the Syriac (As-Siriani), St. The Pope was quoted, saying to Maronite Patriarch Cardinal Nasrallah Sfeir, this was the first time that a Synod was entirely French-speaking. THE MARONITE IDENTITY OF LEBANON: IS IT OVER? In order to assess the Maronite’s state of mind in postwar years, one should appraise the nature and depth of their kinship and association with their fatherland, Lebanon—also assimilated in their historical memory with Mount-Lebanon. For the Maronites, there is a specific Lebanese identity, which is a blend of all civilizations, cultures, and beliefs that crossed the region.
Bring Down the Walls: Lebanon’s Postwar Challenge by Carole H. Dagher