Archive for April 6th, 2009
Beirut: Crazy Demographics
Posted on: April 6, 2009
Beirut: Crazy Demographics (April 3, 2009)
Beirut counted five thousand inhabitants in 1821. Tripoli and Sidon (Saida) were far more populous and more prosperous.
When the Egyptian General Ibrahim Pasha defeated the Ottoman armies in Lebanon and Syria and ruled the Near East region (from 1830 to 1840), many Egyptian soldiers married and settled in Beirut. Beirut experienced the highest expansion and wealth for centuries.
The European consulates, mainly France, Britain, Tuscany, and Sardinia, selected Saida for headquarters but the Ottoman governor Ahmad Pasha restricted their commerce. The foreign traders moved out to Beirut, followed by their respective consulates.
By 1841, Beirut counted 30,000 inhabitants. Still, the European insisted on modernizing the port of Saida instead of Beirut. The problem was that the people in Saida would not hear of it on the ground that the European mariners would ultimately destroy the conservative moral character of the city.
Thus, the Europeans reluctantly were forced to modernize the port of Beirut in 1887.
In 1859, a road was built to link Beirut to Damascus and then followed by a railroad linking Beirut to Damascus and Houran.
In 1877, the US Protestant clergy established a university in Rass Beirut and the French Jesuits followed suit by relocating their college from Ghazir to Beirut. It is worth noting that the US Protestants initially contemplated their university to be located in Homs (Syria) because it had many more Christians to convert. Thus, most employees and educators of the American University were from Homs in origins such as the families of El Khal, Refka, Yaziji, and Barakat.
By 1887, the Ottoman Empire decided to concentrate its administrative headquarters in Beirut from where it managed the other provinces (sonjouk) such as Acre, Tripoli and Lataquieh.
Author Ussama Al Aref in his “This Life, my Sweetheart” said that his wife was frustrated for marrying a resident of Beirut. She was from Beirut but her family was of Crete in origin. Ussama was from Beirut but his family was Turcoman from the neighboring city of Dyar Bakr in Turkey. The family had relocated to the northern borders with Syria of the town of Zara. They had no relatives outside Beirut to flee to during Lebanon civil war (1975-1991). They were stuck in Beirut and had to dance the dance from street to street.
Not a single resident of Beirut is of Beirut in origin.
Ussama’s friends from Beirut have various origins; Kamal is of Orfeh in Turkey, Jalal from Mardine (Turkey/Syria), the Armenian Gerar from Adana (Turkey), and Jamal an Albanian. Most of the famous families in Beirut that produced Prime Ministers and political leaders are not of Beirut and most of them not of Lebanese descendents.
The Moslem families such as Hariri, Seniora, and Solh are from Saida and south Lebanon; the families of Itani, Hoss, Biham, and Idriss are from Morocco; the Chatila from Wadi Taym, the Tuweiny and Fara3un from Houran (Syria), the Majdalani from Rashaya, the Sehnawy and the Kassatly from Damascus; and the Bustross from Cyprus.
The Christian families of Tutunji, Obaji, and Kneider are new comers from Aleppo and they considered the Lebanese Maronites as peasants compared to their bourgeois ranking.
In fact, each of the families of Solh, Salam, Bustross, Tuweiny, and Sursok owned a dozen towns and villages in south Lebanon and north Palestine; they sold most of their vast real estates to Zionist organizations and removed to Beirut to purchase political power.
Beirut prospered with the influx of foreign and Arab oil money. With each military coup in Syria, Iraq, and Egypt (and they were many and frequent), more political and “financial” refugees flocked to Beirut. Beirut became the hotbed of various political parties and a center for freedom of opinion, dailies, and publishing.
As the Palestinians were organized under the Palestine Liberation Organization (PLO), they moved its headquarters to Beirut along with the millions of dollars in contribution and support from Arab States.
The cost of living in Beirut skyrocketed by the 70’s. Beirut was invaded by all foreign mafiosos who transformed it into an international bordello and a Carrefour for flesh and slave trading The original residents of Beirut vacated it to the suburbs such as Aramoun, Burj Barajina, Ghobeiry and Dahiya: they could no longer afford its high cost of living.
Every Prime Minister or politician who claimed that Beirut is the heart of Lebanon was not worth a penny of charity in his heart; they never contributed a dime from their own money. Those residents that vaunt Beirut the loudest are the strangest in it. They are the ones staunchly resisting social and political reforms. They oppose administrative decentralization. They oppose equitable distribution of funds to all the districts in Lebanon. They oppose equitable distribution of electricity; they want to enjoy power 24 hours while the rest of Lebanon has to be satisfied with only six hours.
Beirut has lost its popular souks and business versatility around Martyrs’ Square where dozens of movie theaters showed movies of every nationality; it lost its cosmopolitan character around the triangle of the American University, Hamra Street, and Rass Beirut. Foreigners of all nations lived in that triangle and didn’t feel strangers and out of touch with their home states.
Beirut was a cultural center of the Arab World and there were more dailies than Arab States. Beirut is currently the depot of mounds of detritus and its seashore welcomed thousands of massacred civilians during the civil war. Beirut is a carcass of tall modern buildings built by investors lacking the Levantine soul and spirit and trying hard to submit us with illusions of modernity that no one sees or can afford to taste and experience.
Beirut is not for the Lebanese anymore. Ask any former middle class citizen if he can afford to buy any items in Beirut. Ask any former bourgeois if he can rent a studio in Beirut.
Beirut has suffered many earthquakes that destroyed it through the ages. It has not been spared wars and plagues.
Beirut has never been a port until recently. Beirut has lost its character and its spirit.
As far as I am concerned, Beirut is a cursed city. Anyone who wishes to own a piece in it he can have it all; stock and lock.
“Ideological Analysis of Christianism In reply to Nietzsche’s views” by Aida Ghoussoub
Posted on: April 6, 2009
Part 1. “The Ideological Analysis of Christianism in reply to Nietzsche’s position”, by Aida Ghoussoub (April 5, 2009)
Note: Aida Ghoussoub wrote this French Doctorate thesis in 1984 at the Sorbonne. I found it well thought out to summarize her thesis and discuss it as an extension to my six articles on Nietzsche’s Philosopher of Life. The first part is about the author and why she worked on Nietzsche; the second part will deal with the analysis proper.
Aida Ghoussoub was a nun of the Christian Maronite sect before the civil war broke out in Lebanon in 1975; she had a bright mind too. As the war dragged on, her religious institution took side in the conflict and showed its ugly face of intolerance and barbarism. Aida repudiated her formal oath of blind obedience to the institution in order to follow her conscience and the true message of Jesus. Aida was studying at the French faculty in Lebanon when the French government decided to temporarily close down the university; she immigrated to Paris and resumed her study in philosophy.
Initially, the author contemplated a comparative study between Nietzsche’s ascetic ideal and the corresponding Maronite ascetic ideal. (The Maronite constituted since the 6th century a structured social and religious institution oriented mostly toward ascetic life). This project was out the window because the author had no access to Maronite manuscripts stored in monasteries during the war. Christianism is an important topic in the author’s life and she admits that Christianity, even in secular societies, is permanently pervasive at all levels in the social fabrics from government, political decisions, education, and moral values; thus, Christianism is an ideology. Nietzsche has sensed the “bad taste” attitude of the sacerdotal caste to always view any opinion or position as an attack at its theology. It turned out that Nietzsche didn’t directly criticize Christianism from an ideological perspective, a void that the author considered worth investigating.
But why study Nietzsche? The author had to read Plato, Descartes, Kant, Hegel and Schopenhauer, but Nietzsche was an aggressive and affirmative philosopher, an active philosopher who wanted to change. He wrote: “A snake has to change its skin to survive. The same goes to spirits: if free expression of opinions is usurped, then spirits die. Thinking in the active is to think against time, on the time, and in favor of the future time.” It is in the nature of man to be spiritual and to endeavor in the constant process of re-invention of the self.
Nietzsche interrogated on the every day realities of existence, and how man struggle with life day in, day out. Nietzsche wrote “Would you like to deal with fundamental problems on the salvation of humanity, God, immortality, and destiny after death? That is fine and dandy, commendable, and merit due reflection. As you are dealing with these abstract notions, I have a few questions to ask: How do you live with your body? What do you drink in the morning? How do you nourish your body? How do you relax? What are you work patterns? Are you aware of the climate that most suits you? Don’t you think that all these little details turn out to be, in fact, more important to you? Are not these little details more exigent in rigor and of immediate nature than far-fetched concepts?”
It must have been a lonely, silent, and daunting project for Aida, grappling with conditions of earning a living in Paris and constantly worried about the consequences of the civil war raging in her country. However, the author took the warning of Nietzsche at heart: “Philosophy demands of its admirer to step aside, take time, learn silence, becoming slow in reading, profoundly, cautiously looking behind, ahead of oneself, with after thoughts, and eyes wide open. That is why philosophy is more necessary today than at any other periods, because the kinds of work-habit and the frenzy required to finish with a task or a job is totally indecent in its demands”
The author was challenged in tackling Nietzsche’s train of thoughts: Nietzsche is the type who meditates, ruminates at great length, continuously transcribes his reflections and intentions, and answers his own and other philosophers’ queries. Nietzsche steps back from polemics and anticipate the future. It is difficult to interpret his mood swings, the situations that drive his aggressiveness and then his conciliating moments.
Note: I published “Is religion bunk? Case of Byzantium Empire” as a continuation of my review of Aida Ghoussoub’s thesis.
Adonis Diaries 