Of the many elegies for Fadwa Sulayman, those which associate the Syrian stage and TV actress’s death with the defeat of the Syrian revolution have proven the most heart-wrenching and painful. The pain stems not only from witnessing the anguish of many Syrians over the fate of their revolution, but also from the physical and the psychological torment the exiled Sulayman experienced when, her body riddled with cancer, she witnessed the hard-won victory slipping away.
While political, social, and economic influences on national, ethnic, and religious groups generally dominate the focus in researchers’ studies of revolution or war, the sway of the arts remains largely overlooked. According to Salam Kawakibi in his “Baathist ‘Culture Shock’: Pre-2011 Syrian Regime Policy in Culture and the Arts,” (scheduled to appear in the forthcoming issue of Al Jadid magazine, Vol. 21, No. 72, 2017), this oversight continues to occur despite the importance of the arts in creating a “collective identity and harmony.” Kawakibi’s essay, which offers an in-depth introduction to Ettijahat’s recently published “Cultural Activities in Syria During the Dark Assadist Years,” states that the arts not only play significant roles in the settlement of civil disputes, effectively “renew [ing]…the social fabric of war-torn countries,” but also build a favorable climate for creativity and expression, a task the state often fails to promote.
With the passing of Patrick Seale (1930-2015), it might become difficult to read more “authoritative” personal-political biographies of members of the Assad family. Assad the son demonstrated little trust in the past decade, even for the British scholar in whom Assad the father frequently confided. Will anyone else step onto the stage of political biographies about Syria’s elites in order to offer us a stronger grip over the character of Bashar al-Assad? Not certain, at least as of now.
“From “Self-Criticism after the Defeat” and later through his monograph “Love, and Platonic Love,” al-Azm engages in refuting myths and justifications, while also rejecting their use in perpetuating various kinds of ideological and political dominations…The correct answer to the question ‘Is Islam compatible with the humanist secular tendency and its components?’ is to call them incompatible if we examine them from the perspective of rigid dogma, but to label them compatible if we look at them from a historical perspective."
For almost two years the Lebanese journalistic community has been engaged in continuous debate about the future of their print media. This occurs at a time already impacted by the previous closings of many literary supplements, as well as political and cultural magazines, a time when many of the surviving newspapers must layoff of journalists, severely reduce their daily pages, or finally close their doors, as in the case of the recent shuttering of a 43-year old daily. To a large extent, most of the Lebanese print media problems remain global, but nevertheless, indigenous or “homegrown” causes do exist.
Celebration descended into grief in Istanbul as a terrorist attack on a nightclub claimed 39 lives, and left dozens more wounded just an hour after midnight on New Year’ s Day. The victims, many of them foreigners, included three Lebanese dead, with four more wounded.
For over 40 years now, Sadiq Jalal al-Azm’s “Naqd al-Fikr al-Dini” (“Critique of Religious Thought”) has been one of the most controversial and influential books about the role of religion in Arab politics. Originally published in 1969 by Dar Al Talia and reprinted in 2009 by the same publisher, al-Azm’s work has been cited in countless articles and books about Arab politics and, according to the Qatari weekly, Al Raya, more than 1500 pages have been written about it.