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Bring Down the Walls: Lebanon’s Postwar Challenge by Carole H. Dagher

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 activity 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 is additionally the problem of a complete quarter, the center East, the place the destiny of minorities, together with jap Christians, unearths the customers of democracy, pluralism and political participation. Carole H. Dagher, a journalist for Lebanese media in addition to an instructional, provides an insightful account on how Christian and Muslim groups emerged from the 16 year-old Lebanese conflict, what their issues of friction and their universal grounds are, and what the customers of Lebanon's communal illustration procedure and pluralistic society are. She describes the crucial position performed through the Holy See and John Paul II in bridging the space among Christians and Muslims in Lebanon, and analyzes the influence different nations resembling Syria, Iran and Saudi Arabia have had at the strength online game and, conversely, the influence of Christian-Muslim interplay at the way forward for the Arab-Israeli peace procedure. deliver Down the partitions attracts the most important classes from the hot heritage of Christian-Muslim relatives in Lebanon.

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Additional info for Bring Down the Walls: Lebanon’s Postwar Challenge

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27 The real challenge of the College of Jamhour today—as an example for all other Catholic and French-speaking schools—will be to maintain the same level of quality in education while shifting to a more “Arabist” system. In other words, combining Western and Arabic cultures. The “Westernization” of the Maronite elites is reflected also in the training of its clergy. 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.

A far cry from the Western concept of separation of state and church! At first, they took pride and satisfaction in their recently (mid-eighties) acquired notoriety. But these feelings progressively commuted to anger and frustration for being so clearly misunderstood in their fight against Israeli occupation and against injustice represented by the West’s behavior regarding the Palestinian issue. Representing roughly 9 percent of the total of the Muslim world,3 the Shi‘a have emerged from the Lebanese war as the largest minority (some evaluate it at 35 or even 40 percent of the Muslim population and over 25 percent of the total Lebanese population).

5 percent are trilingual (speaking French, English, and Arabic). 9. 8 percent of the Greek Catholic. The survey also showed that the larger increase of the average French-speaking people are among the Shi‘a and the Maronite communities, and that the number of good-speaking French among the Shi‘a community witnessed a five-times increase compared to the older Shi‘a generation. It is certainly relevant to note that, despite their historic role in the propagation of French culture and influence in the Orient, the Maronites have a smaller percentage increase of French-speaking people in their average population as compared to their fellow Greek Orthodox and Greek Catholic counterparts.

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