“The Garden of the Prophet”, Lebanese poet Khalil Gibran’s posthumous book, included the poem “Pity the Nation”, his most famous and that ends with the following stanza: “Pity the nation divided into fragments, each fragment deeming itself a nation.”
“Pity the Nation” might well be an eight-stanza history of Lebanon: Fullness of beliefs and emptiness of religion, acclaiming the bully as hero, not raising its voice except in funerals, boasting not except among ruins, welcoming rulers with trumpeting only in order to farewell them with hooting and welcome another with more trumpeting; more than anything stands out the division into fragments, each one acting as a nation or in the name of the nation.
Already in 1860’s geopolitical conflicts in the region were translated into bitter sectarian conflicts that continued throughout independence, only to be further marred by the creation of the neighboring State of Israel. The weak political leadership of the different sects looked elsewhere than Lebanon to enter larger alliances that could further consolidate their power and quickly enough the central government began to lose control and the sectarian violence deteriorated into a civil war lasting nearly twenty years.
The history of the Lebanese civil war is rather well known, and though remarkable it was in terms of the actors involved, what is even more remarkable is the ways that the Lebanese found to negotiate their former conflicts and rehabilitate the public sphere in order to move on from a turbulent past into a future plagued by open wounds and uncertainties.
Nowhere is the legacy of the war more visible than in the city of Beirut, whose status as a cosmopolitan regional hub wasn’t born out of planning but rather the obvious accidental consequence of a very troubled past.
Craig Larkin outlined in his paper “Reconstructing and Deconstructing Beirut: Space, Memory and Lebanese Youth” some of the reasons behind Lebanon’s dynamism: A mountain refugee for religious minorities; a forged compromise of colonial powers and indigenous elites; a republic of tribes and villages; a cosmopolitan mercantile power-sharing enclave; a playground for the rich; a battle ground for religious and political ideologies; a fusion and combustion of the Arab East and the Christian West; an improbable, precarious, fragmented, shattered, torn nation.
All of these elements convened at once in Beirut in pre-war times: The city grew along the lines of quarters – usually of different religious communities – that developed an inclusive space for all after 1879 when a public garden was launched in the “bourj” (Martyrs’ Square) and the area evolved into a urban hub for all types of public activities.
During the civil war it was precisely this area what split the city in two and along the lines of which militia fighting was drawn, separating the city between East and West Beirut, and shifting the once mixed population. The end of the war, with its permanent calls for dialogue and reconciliation, surprisingly, did nothing to change the demographic status quo of the war.
The reconstruction of Beirut, and particularly of its historical downtown, was taken up in 1994 by private venture Solidere (Société libanaise pour le développement et la reconstruction de Beyrouth), established by then prime minister Rafik Hariri – later assassinated – at a time when the Lebanese state was still too weak and could not appropriately pass strong judgments in order to punish war criminals and effect a true social reconciliation in Lebanese society.
The solution then – as aptly described by Sune Haugbolle in his book “War and Memory in Lebanon”- was a vision of national unity, imagined or imaginary, through which Hariri’s capitalism seized the day with a state-sponsored amnesia in which reconciliation was limited to the private sphere and a vision reigned in which the most important thing was to leave the past behind.
The price that Beirut had to pay for this nominally was the actual destruction of what had been formerly the sole equivalent of a physical public realm. The obvious lack of interest in social reconciliation eliminated the possibility of true interaction between the different communities and this was further consolidated by the total absence of shared public areas. The forces and powers of the state were incorporated into Hariri’s capital and became identical with it.
The reconstruction of Beirut wasn’t so much an exercise in reconstruction as it was the total remaking of a symbolic part of the city that closed off the vaults of the past to interpretation in order to replace the immediate past with two equally disturbing symptoms of amnesia: The absolute past and the absolute future. The motto “Beirut: Ancient City of the Future” was coined and before the reconstruction even began, a large part of the area was demolished; in fact, much more than had been destroyed during the entire war.
The futuristic landscape entirely absent of public spaces – consisting mostly of prohibitively expensive residential towers and an exclusive shopping district – was coupled with an interest to preserve Beirut’s ancient heritage – ruins from Roman and Phoenician times – in order to create a model of a city that was entirely disconnected, even physically, from the vast majority of Beirut and created yet new sources of segregation and division.
Solidere’s concept envisioned a “Beirut reborn” in which the past informs the future, doing precisely what prominent Lebanese architect Bernard Khoury expressed: “It completely bypasses the present. It evokes and links the past and the future, but shrugs off any notion of the present.”
But Beirut shows a different picture in which the present rises as it self-destructs: The ambitiously wealthy downtown is contrasted to a city with poverty looming close to 35% and where news of buildings collapsing because of inadequate infrastructure is not uncommon.
At the same time the ghost of sectarianism is a living reality: What had been checkpoints and militia roadblocks during the civil war have now been replaced by subtle division lines that can be experienced by anyone who travels through the city: Posters of different sect leaders, graffiti and other religious and political icons serve the exact same function and give the unavoidable impression of a city deeply divided that echoes Lebanon’s political landscape.
Acts of memory have become commonplace in response not only to Hariri’s capitalism but to the entire political establishment, however they remain at the level of demanding what no Lebanese movement or faction has ever done: To step up to the challenge of opening public spaces in which there can be social reconciliation; namely, the acceptance that a court of justice cannot punish an entire country in which all groups involved bear responsibility.
Artists on the other hand have remained trapped in two narratives that equally defy the gist of the present: Either the total view of Lebanon through the eyes of the war or the Oriental Romanticism of the pre-republican Lebanon that is identical with the Western fantasies about the Middle East. Khoury says elsewhere: “Beirut has a false relationship with its past, characterized by a superficially Arabocentric kind of nostalgia.” What is remarkable here is the absence of the present.
Recently, I elaborated in “War and Memory in Lebanon” about the challenges posed by Hannah Arendt’s ideas on forgiveness and reconciliation in postwar Lebanon in the context of Tajaddod’s interactive exhibit “Another Memory”, however I want to turn my attention now to Beirut’s relationship to the public space.
Arendt conceived of the public realm as a space produced by particular forms of citizen interaction, where citizens engage in the unpredictable self-disclosure typical of political action, properly conceived, and strengthen the bonds between them in order to sustain this selfsame space.
She writes in The Human Condition:
The term public signifies the world itself, in so far as it is common to all of us and distinguished from our privately owned place in it. This world, however, is not identical with the earth or with nature, and the limited space for the movement of men and the general condition of organic life. It is related, rather, to the human artifact, the fabrication of human hands, as well as to affairs which go on among those who inhabit the man-made world together. To live together in the world means essentially that a world of things is between those who have it in common, as a table is located between who sit around it; the world, like every in-between, relates and separates men at the same time.
Under the conditions of a common world, reality is not guaranteed primarily by the “common nature” of all men who constitute it, but rather by the fact that, differences of position and the resulting variety of perspectives notwithstanding, everybody is always concerned with the same object. The end of the common world has come when it is seen only under one aspect and is permitted to present itself in only one perspective.
This common world which Arendt discusses is a man-made phenomenon that occurs in between men naturally rather than dictated by one man alone, and this variety of “crafted” worlds is typical not only of totalitarian regimes but of any situation – political or otherwise – in which the spontaneity of human action is taken away in order to be replaced with an ideal situation in which the unpredictability of action is traded for calculations.
One of those situations in which human action is calculated is the privatization of the public realm, as has been elaborated by Mark Willson in his paper “Enacting public space: Arendt, citizenship and the city” where he makes the case for the importance of citizenship practices within the shared space of the city and how the political implications of the privatization of the public space always result in the weakening of participatory democracy.
Willson brings up recent work of Margaret Kohn (2004) which is immediately relevant to the case of Beirut: “Even when members of different groups do not engage in formal political discussion, expose to others may help offset the mutual fear and suspicion fostered by segregation. It is difficult to feel solidarity with strangers if we never inhabit places that are shared with people who are different.”
The privatization of downtown Beirut and the area surrounding Martyrs’ Square isn’t simply a question of neo-liberal economy but an attempt to dovetail and manipulate the public space into an artificial arena of consumption.
On the other hand, alternative public spaces have existed in Beirut through the war years and not limited to downtown; Larkin for example brings up the case of Hamra, home to the prestigious American University in Beirut and where the lack of urban planning and official governance enabled the development of a creative environment, allowing greater room for contested post-war visions and plural identities.
Cross-sectarian platforms do exist in Lebanese society (among them, Tajaddod is but one example) and there has been something of a resurrection of a secular movement, however at the level of the state, representation remains largely sectarian as it was from the times of French edict of 1936, after which people had to declare membership in one of the religious communities to receive the right to citizenship. Many aspects of life are still largely determined by sect.
But the consequence of this is that the fragile balance remains in spite of the official narrative of reconciliation between past and future, and without present; proof of the above is that recent clashes in the north of the country quickly spread to Beirut and brought up the anxiety of the civil war years in an environment in which people are acutely aware that the balance may break at the slightest disturbance.
It is highly unlikely that the current political leadership will be able to resolve the sectarian conflict at the heart of Lebanon’s turbulent history since they rose – against all odds – out of the sectarian conflicts and are indebted to the status quo for their power and authority in representing large sections of the Lebanese population.
A public space reinvented on a policy of amnesia isn’t only a limited public realm but also the gentrification of an entire location of memory into an elitist museum, closing not only the past but also the future. A student interviewed by Larkin expressed it best: “The redevelopment involved a covering or hiding of the memory of the war, and in this sense it’s unreal. You can’t talk just of Romans and Phoenicians and our great heritage, without mentioning militias, kidnapping and bombs.”
Even though the historical downtown isn’t the only of Solidere’s ventures (that include also the failed Elyssar plan in southern Beirut) it would be of course an unfair assessment to say that Solidere alone is responsible for the gap in the Lebanese memory. Bernard Khoury comes to mind again when he says the obvious: “Could anything more be demanded of a private company when the country as a whole is incapable of writing its own history? It’s very sad now that in school books history stops in 1975.”
Lourdes Martinez-Garrido articulated it very well in her “Beirut Reconstruction: A Missed Opportunity for Conflict Resolution” (Al Nakhlah, Fall 2008): The Lebanese civil war resolved none of the conditions that generated the initial confrontation. Like any other type of violence, it generated fear, suffering and destruction. In the process of recovery, there was no political plan for social reconstruction.
Finally, the attempted reconstruction of Beirut – though an apparent success – has decidedly turned its own heritage and culture into a “product”, usually a product of entertainment for everyone but those who suffered the war, into a touristic souvenir. This is what Hannah Arendt warned about in “The Crisis in Culture”:
Mass culture comes into being when mass society seizes upon cultural objects, and its danger is that the life process of society (which like all biological processes insatiably draws everything available into the cycle of its metabolism) will literally consume cultural objects, eat them up, and destroy them.
The Lebanese heritage that has survived millennia of wars might yet not survive a couple of decades of amnesia and disappear altogether with the public realm. As these risks loom close, the proponents of doom will seek shelter in the past and the proponents of progress will seek shelter in the future, all while the present will continue, unfortunately, to pity the nation.
Academics ignore novelists at their peril. Especially in the case of Marilynne Robinson. Robinson's novels are extraordinary (my favorite is Gilead) but her essays are equally illuminating. Take for instance her most recent offering "A Common Faith" published by Guernica.
One hazards to simplify an essay whose essential thrust is to oppose simplification. Robinson begins with the common yet startling observation that "the human brain is the most complex object known to exist in the universe." She then proceeds to show how scientists and academics, not to mention columnists and commentators, set out to simplify human life and explain it in accordance with theories such as capitalism and Darwinism.
Both capitalism and Darwinism are examples of what Robinson calls "simple faiths:" truths that we are so attracted to that we hold to their veracity and power even in the face of facts to the contrary. The capitalist, for example, assumes that human beings are driven by a desire for wealth, profit, and efficiency. This in spite of thousands of years of human history filled with examples of altruism and non-capitalist motivations. And Darwinists insist that human beings are essentially animals, adapted for relative advantages in survival. In doing so, they ignore or downplay all those aspects of humanity like art, religion, and the human spirit that seem to have only tenuous contributions to human survival and yet are nevertheless part of human being.
Both capitalism and Darwinism are part of what Robinson calls Simple Faiths, common faiths we embrace with a moralistic devotion even in the face of evidence to the contrary. There is, she writes, an "urge, driven by righteousness and indignation, to conform reality to theory." Later Robinson adds:
My point is that our civilization has recently chosen to identify itself with a wildly oversimple model of human nature and behavior and then is stymied or infuriated by evidence that the models don't fit.
The demand for a consistent worldview in the face of facts to the contrary is one of the central features of totalitarianism. A mendacious consistency is, in Arendt's telling, a product of the homelessness and loneliness of the modern age and the desire to find meaning in belonging to a movement, an ideology, that gives our lives sense and significance.
If one wants to find examples of the ways that the deep desire for simple coherency continues to operate in our world, reading Marilynne Robinson's "A Common Faith" is a great place to start. As the sun shines and spring springs, print out this essay and make it your weekend read.
Nicholas Kristof asks the profound question today in his column: Is banking bad? He gives the equally enlightening answer: no. Only if you read down to the end of the column filled with such nuggets do you find the one truly revealing fact:
In 2007, on the eve of the financial crisis, 47 percent of Harvard's graduating class headed for consulting firms and the financial sector — a huge misallocation of human capital.
In a NY Times op-ed essay in the midst of the financial crisis, Calvin Trillin presented the thesis that the origin of the financial crisis is that smart guys began working on Wall Street. There is no doubt truth to this and it goes hand in hand with the extraordinary rise of the entire financial and banking industries in the world. What needs to be seen, however, is that the reason smart guys have come to Wall Street is not simply because they wanted or needed that second ocean-faring yacht. Rather, it is that in an era of unbridled capitalism, self-worth and purpose are determined above all by one’s standing in the game of workplace success.
When all higher culture and spiritual values have been devalued, the one way that a person can secure meaning and sense to life is through the objective measurement of success that capitalism offers. In such a world, the pursuit of wealth, as Max Weber saw, is stripped of all need for spiritual justification, and emerges simply as a sport, a game in which not only the spoils, but also the sense of significance and wholeness, go to the winners.