A work which would have stirred a rich intellectual debate, involving historical and methodological questions in studying contemporary Arab political thought has, instead, taken a bizarre twist. George Tarabishi's book “Nakd Nakd Al `Aql Al Arabi, Nazariyyat Al Aql" [Critique of the Critique of Arab Reason, Theory of Reason], published by Dar Al Saqi (London 1996), levels harsh criticisms at a fellow Arab intellectual, Moroccan theorist Mohammed Abed al-Jabiri in response to his work, “Theory of Arab Reason” or (Critique de la Raison Arabe), the third book of a four volume.
Essays and Features
When talking about what is happening in Syria, I face the inability of language to express reality. My vocabulary remains limited. My ability to describe reality, the basic forms of literature and writing, remains limited. Nothing I have written or read could be elevated to the level of one moment of the reality experienced by Syrians in their disastrous country, or in their great Diaspora into which they were unmercifully pushed.
The crimes committed in Syria have surpassed what the human mind can imagine in terms of horrors and atrocities. Undoubtedly, in our cruel East, we have become accustomed to living with this reality, which plunges us down to the depths of hell. This horror lies in our acceptance of what occurs in our countries while we continue our daily lives as if nothing is happening, and justify the violence as a defense of central causes or as wars against terrorism. As if some want to convince us that terrorism can be defeated by “counter” terrorism.
The Arab world lives in a state of nostalgia for bygone days, when much of the hatred and intolerance of today had not set in, and the demographic minorities of what was once called the Levant were not escaping to Europe and elsewhere. But the Levant of peaceful coexistence between religious and ethnic minorities and the Muslim majority has suffered a physical blow with the rise of the terroristic Islamic State of Iraq and Syria (ISIS).
Many factors contributed to the decreased numbers of Syrian Christians before the 2011 revolutionary uprising. These included immigration based on economic or political reasons, and low birth rates compared to other religious communities, with the latter a factor generally attributed to higher educational levels.
The scenes of refugees drowning by the hundreds in the seas between Turkey and Greece as they attempt to reach Europe are harrowing. They come from all corners of the Middle East, not only from Syria, but also Lebanon and Iraq. Lebanon recently received the corpses of a family of eight who died when they illegally took a ship from Turkey heading to Europe. All this while the photo of the Syrian toddler, Aylan Kurdi, remains fresh in the minds of the world.
Etel Adnan describes a group of friends who gather frequently in Mill Valley, California, ostensibly to paint. Instead, they are fully involved in the issue of perception. In her book “Journey to Mount Tamalpais,” she quotes one woman in this group: “To perceive is to be both objective and subjective. It is to be in the process of becoming one with whatever it is, while also becoming separate from it.” And, she adds, the moment of perception is a moment of art.
In a meeting with my students at the American University of Beirut on December 14, 2000, the Lebanese-American poet Etel Adnan told us that she began writing her long, prophetic poem “The Arab Apocalypse” (The Post-Apollo Press, 1989) in January 1975 in Beirut, two months before the outbreak of the Lebanese War (1975-1990). “Then, the war took the poem over,” said Adnan, and she added: “The war wrote this poem.
In many languages
men devastate the land
tear it up with gun-fire
Smash it with terror
bury it under the dead
In the spiral of ages
In the black winds of hatred
love is too light.