Salameh / the Levantine Review Volume 1 Number 2 (Fall 2012)
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Salameh / The Levantine Review Volume 1 Number 2 (Fall 2012) LEBANON, IDENTITY, DISLOCATION, AND MEMORY Franck Salameh* Dalia Abdelhady, The Lebanese Diaspora; The Arab Immigrant Experience in Montreal, New York, and Paris (New York and London: New York University Press, 2011), pp. 198, paperback, ISBN 978-0-8147-0734-0 Craig Larkin, Memory and Conflict in Lebanon: Remembering and Forgetting the past (New York and London, Routledge: Taylor&Francis Group, 2012), pp. 226, hardcover, ISBN 978-0-415-58779-2 In Spring 2012, joining an elite cohort of “immortals,”1 Franco-Lebanese novelist Amin Maalouf was inducted into the prestigious Académie Française. Acceding to the Chair vacated in 2009 by renowned anthropologist Claude Lévy-Strauss, who had himself inherited it from philologist Ernest Renan—“another Lebanese at heart” to use Maalouf’s own description—was a nod to a “millennial Franco-Lebanese romance” that many in Lebanon, to this day, still take to heart.2 In his elaborate Académie robes, and donning a ceremonial sword, Maalouf further described his new station as recognition of Lebanese distinction, ecumenism, hybridity and cosmopolitanism. Maalouf’s coat-of-arms combined a Cedrus Libani (a Cedar of Lebanon symbolizing Phoenician kinship, and maritime expansion); a Marianne (France’s national emblem and a symbol of Liberty and Reason); and an image of the “Abduction of Europa” (a Greco-Phoenician allegory of millennial East-West intercourse, in which Maalouf’s Lebanon had played a major role since classical antiquity.) All of these motifs were, to Maalouf, illustrative of diversity, humanism, universalism, and multiple identities; parameters of selfhood that Lebanon had been practicing for millennia. 1 “The Immortals” is the honorific title bestowed upon members of the Académie Française, and is taken from the official seal coined by the Academy’s founder, the Cardinal de Richelieu. 2 Amin Maalouf, “Discours de M. Amin Maalouf,” Le Monde, June 14, 2012, p. 2. http://medias.lemonde.fr/mmpub/edt/doc/20120614/1718788_57bc_af-discours- maalouf1406.pdf ISSN: 2164-6678 223 Salameh / The Levantine Review Volume 1 Number 2 (Fall 2012) But there is a converse to this pleasing narrative. The foreword of Omar Farrukh’s 1961 Arab nationalist creed, Modern Standard Arabism, argued with sinister eloquence the case for Arabist supremacy and the Arab “oneness” of the Middle East. Indeed, Farrukh’s book was fittingly dedicated to those Almoravids standing sentry over the safety of the Arabic language [… ]; to the first line of Mujahideens […] who have carried aloft the torch of Modern Standard Arabism […] bringing back tranquility to the Arabs’ anxious hearts and lending voice to their strangled throats. To all of those I dedicate these sparse pages, with my highest admiration of their past glories, my utmost appreciation of their current struggles, and my unbounded faith in the glorious future of their looming triumphs.3 The fact that Farrukh chose Qoranic terminology in reference to his keepers of Arabism is neither ideologically nor theologically innocent. The Arabic “al- Muraabitun”—Anglice “Almoravids”—referred to an eleventh century North African dynasty that played a major role in the Muslim conquest and colonization of Spain. What has been conceded to Islam, that is to say what has become part of dar al- Islam, including the Iberian Peninsula, cannot in theory be relinquished or delivered back into the hands of “disbelief” or dar al-Harb—that is to say to an “Abode of War” that is yet to be conceded to Islam. The term “Al-Mujahideen” does not require translation for our times’ Anglophones; put simply, it refers to those who wage jihad. Of course, both “al-Murabituun” and “al-Mujahideen” connote those who “struggle,” “fight,” “exert themselves,” and “strive” in the path of Islam. Those terms’ Islamic significance and powerful symbolism are seldom lost on Muslim Arabophones steeped in, and sensitive to, this proud tradition. Rather than undertake a defense and valorization of Arab identity, Farrukh made his case by assaulting those who did not subscribe to his ideology, discrediting their histories and national claims, and expropriating their cultural symbols. Indulging raw emotion and nationalist fancy, Farrukh made the claim that Aramaic, Phoenician, Amharic, and even Pharaonic Egyptian languages, were all dialects of Arabic.4 “From the remotest antiquity,” he wrote, “the Arabs of the Peninsula no doubt spoke a single language”: However, over time, and for a variety of reasons, their Peninsula became too narrow to contain their natural growth, and they were driven to migrate North and West, to Iraq, Syria, Egypt, and North Africa. These migrations truncated 3 Omar Farrukh, Al-Qawmiyya al-Fusha [Modern Standard Arabism], (Beirut: Dar al-‘Ilm lil-Malayeen, 1961), 5-6. 4 Farrukh, 8-9. ISSN: 2164-6678 224 Salameh / The Levantine Review Volume 1 Number 2 (Fall 2012) those speakers of a single Arabic language from their kinfolk and from their pristine speech form—which remained, nevertheless, safeguarded in the confines of the Arabian Peninsula. This contributed to the emergence of various dialects of Arabic, which in our days are referred to as Aramaic, Phoenician, Amharic, and Pharaonic Egyptian. And as linguistic harmony dissipated among those kindred Arabs, now speakers of disparate Arabic dialects, conflict ensued and wars erupted among them. Ultimately they each erected their own separate language and their corollary Empires propagating those languages.5 The preceding is, of course, shoddy history and flawed distorted linguistics. The claim of Arab tribes spilling out of the Arabian Peninsula and spawning the civilizations and languages of Aram, Canaan, Phoenicia and the rest, prior to Islam, is pure fantasy, based on no known historical or archaeological record. But it’s a celebrated Arab nationalist doctrine. Still, it is Islam and the language of its scriptures, claimed Farrukh, that is credited with redeeming the Arabs and their history, and driving them back to the fold of a restituted pristine Arabic language; man’s soundest, purest, inimitable first language, the protection of which is incumbent upon all Muslims.6 More recently, in a communiqué issued at the close of a 2012 “International Council of the Arabic Language” conference, the organizers called for the “enactment of laws at the national, pan-Arab, and pan-Islamic levels to punish those who treat the Arabic language carelessly, or exclude it from governmental, institutional, commercial, educational, cultural, media, and personal life.”7 Honorable an endeavor as the protection of the Arabic language might be—indeed, the protection of any language for that matter—there is something profoundly disturbing in the nature of policies promising to mete out punishment based on people’s language choices. Yet for a century or more of Western (and American) academic interest in the modern Middle East and its peoples, scholars, public intellectuals, and analysts have been deeply beholden to an Arabist canon, to Arab predilections, and to strict Arab nationalist taxonomy vis-à-vis an otherwise varied, diverse, multi-cultural and polyglot Middle East. 5 Farrukh, pp. 79-80. 6 Farrukh, 84. 7 The Beirut Document, Final Statement of the International Council of the Arabic Language, Beirut, March 2012, http://www.alarabiah.org/index.php?op=3&poo=302&pooo=2 ISSN: 2164-6678 225 Salameh / The Levantine Review Volume 1 Number 2 (Fall 2012) It is in the spirit of unpacking the prevalent image of a monolithic Middle East that Dr. Dalia Abdelhady’s tantalizing journey begins. Her enticing title is an invitation to a new discovery of another Middle East. Indeed, The Lebanese Diaspora; The Arab Immigrant Experience in Montreal, New York, and Paris is an important, topical, well- researched, well-written, and all around fascinating addition to the study of modern Lebanon and the “Lebanese Universe”—le monde libanais, as Saïd Akl termed the Lebanese diaspora. Yet at various points in her narrative, Dr. Abdelhady, a Senior Research Fellow at the Center for Middle Eastern Studies, Lund University, still manages to fall into the same traps that she took great pains cautioning against at the outset of her study. Even in her Acknowledgments, the author makes the point that to study the Lebanese as a monolith is to denude them of their congenital diversity and slot them in “commonalities of language and culture that are often contested. […] I was drawn to studying the Lebanese,” writes Abdelhady, “specifically as a result of the diversity of the community and the contentions inherent in defining a Lebanese identity” (p. ix.) Indeed, the bulk of the data marshaled by Dr. Abdelhady attested to the Lebanese congenital hybridity, cosmopolitanism, and multiple identities that her book title promised to parse (pp. 85, 96, 188-9, 191-2.) Yet the author proceeds to do exactly what she set out to avoid. Beginning with the book’s very title and subtitle, polar opposites feuding for hearing and clashing for meaning, Abdelhady ends up misleading more than illuminating. One wonders why she promises to investigate a distinct immigrant community (“The Lebanese Diaspora” as her title indicates,) only to end up lumping it into a generic and widely varied “Arab immigrant experience,” an ultimately disparate and distinct one from the Lebanese model. Although she expertly crafts her analysis of the complex and varied ways in which Lebanese diasporic communities view their own identities and integrate into their host societies, Abdelhady still manages to conflate Lebanese and Arab throughout her study. To wit, she gives voice to the children of the “Lebanese Diaspora” defining them, in their own words, as hybrid cosmopolitan polyglots, “product[s] of two or more cultures” (pp. 61-62), “belong[ing] to multiple societies” (p. 192), “a mixture between East and West” (p. 96) and “formed at the intersection of multiple cultures” (p. 84). Yet she deems it appropriate to turn around and claim the “Lebanese Diaspora” to an exclusivist Arab lot, foregoing not only the fluidity and diversity of identity in Lebanon proper and among her own Lebanese respondents, but also throughout the Middle East as a whole.