Art has played an influential role in making sense of the loss felt after the August 4 explosion. Tom Young’s “Strong Angels” and other paintings show a human dimension of the tragedy and its civilian heroes, who “join forces to lift the city’s grief,” writes Darine Houmani of Diffah Three (The New Arab). “Despite all its devastation, the August 4 explosion brought greater impetus to preserve our heritage and brought about a database of our historical buildings that hadn’t been done before,” states Mona Hallak, an architect, heritage activist, and director of the American University of Beirut’s Neighborhood Initiative, as cited in The New Arab. Several weighed in on the rebuilding efforts, including Lebanese architect Jad Tabet, who proposed “rehabilitation” rather than “reconstruction,” focusing on preserving the city’s existing social fabric and inhabitants alongside the architecture (for further reading on Jad Tabet and architectural heritage, see Al Jadid, Vol. 4, No, 25, Fall 1998; Vol. 5, No. 26, Winter 1999; and Vol. 24, No. 79, 2020). As art historian and gallery owner Andrée Sfeir-Semler says, “You need to nourish people with art and culture because that is what feeds their souls.”
Syria Strips Away Symbols of the Old Regime to Reveal the Layers of Hell Beneath Damascus
By Elie Chalala
Syrian novelist Samar Yazbek recently returned to Syria and has written and given interviews on exile, displacement, fear, alienation, and the devastation of war. Having lived in displacement for nearly a decade, the thought of returning frequently occupied her mind. Her essay, “In Damascus, a Steep Road Leads to Hell,”* published in the New Arab newspaper, covers her experience as a returnee.
Suppose we must encapsulate the essence of Abeer Dagher Esber’s message for Syrians to remember, now and in the future. In that case, it should be the words she leaves at the end of her essay in Al Modon newspaper: “Our detention centers and the shame they represent — something we hope never to endure again — are woven into the fabric of our souls and cities, the stains on our brows that generations strive to erase and forgive. Our detention centers reflect a complex relationship with a collective memory we hesitate to confront, fearing we might be accused of mere rhetoric and shedding sentimental tears in unfamiliar cities.”
Since the downfall of the Assad regime, Syria’s preeminent painter, Youssef Abdelki, has remained active in both the artistic and political spheres. Maen al-Bayyari honors the artist’s impactful contributions, calling for his recognition from the creative community in his essay, “Youssef Abdelki’s Obedient Tears,”* published in The New Arab. Bayyari’s article is not a biographical profile of Abdelki, but rather an effort to move past the “long night” and recognize the artist’s contributions and sacrifices for Syria’s struggle for freedom, both before and after the 2011 Revolution. He states, "It is natural that no tribute will be held for him in his country during that long night; I believe it is essential to organize a significant celebration for him, as freedom has remained a central theme in many of his works, sculptures, paintings, and graphics." This recommendation genuinely deserves attention.
Since the fall of the Assad regime, Syrians have been discussing the kind of future government they desire. These discussions have occurred on Facebook and at conferences inside and outside Syria. The 14-year war has intensified these debates, and the identity of the new power in Syria, Hayat Tahrir al-Sham (HTS), led by Ahmed al-Sharaa, has further influenced them. This formerly extremist Islamic group has recently moderated its positions and become more open to various political perspectives. However, the latest development has raised skepticism: the new government has adopted a temporary declaration of constitutional law as its legal foundation, asserting that Islam should be the source of legislation and the president's faith. This has intensified the heated debates surrounding the new state's stance on Islam.
Syrian Poet Rasha Omran Examines the Dilemma Facing Displaced Syrians
By Elie Chalala
“Will the Syrians return?” remains a loaded question as Syria takes its first steps on the long road to recovery after half a century under tyranny. Syrian author and poet Rasha Omran poses that very question in the title of her article, “Will the Syrians Return?” published in Arabic in Diffah 3. Her story resonates with many Syrians who left the country, but rather than focus on why many chose to leave, Omran touches on the delicate issues faced by those considering returning from displacement once conditions allow.
As a public intellectual, Ella Shohat has found that her personal history profoundly informs her scholarship. Born in Israel to Iraqi parents who had migrated to that country after 1948, Shohat grew up in an Israeli culture that discriminated against Mizrahi Jews.
Without the contributions of the legendary translator Denys Johnson-Davies, who passed away in Cairo at the age of 94, on May 22, 2017, much of the West might not have known of Naguib Mahfouz, who won the Nobel Prize in literature in 1988, or of several other renowned Arab writers.
On Friday January 27, 2017, President Donald Trump signed an executive order that, for a 90-day period, suspended immigrant and nonimmigrant entry into the United States from Syria, Sudan, Iran, Somalia, Libya, and Yemen. It also, for a period of 120 days, suspended the Refugee Resettlement Program, placing an indefinite ban on Syrian refugees. “Leaving Syria: Seeking Refuge in Greece” makes clear the plight of Syrian refugees traces back to a much longer and tragic history.
Leaving Syria: Seeking Refuge in Greece
By Bill Dienst, MD and Madi Williamson
Cune Press, 2017
On Friday January 27, 2017, President Donald Trump signed an executive order that, for a 90-day period, suspended immigrant and nonimmigrant entry into the United States from Syria, Sudan, Iran, Somalia, Libya, and Yemen.
Watching “Daughters of Anatolia,” a film documenting the nomadic lifestyle of goat herders in contemporary Turkey, makes one aware of the value of ethnographic filmography over its drier, academic prose cousin. Describing the migratory path from the Mediterranean Sea to the Taurus Mountains cannot compare with seeing the breath-taking beauty of mountains in bloom as goats scramble over them.
Daughters of Anatolia
Directed by Halé Sofia Schatz
Grasshopper Film, 2015
Watching “Daughters of Anatolia,” a film documenting the nomadic lifestyle of goat herders in contemporary Turkey, makes one aware of the value of ethnographic filmography over its drier, academic prose cousin.
With two nations at odds for more than half of a century, different major power players brought all types of peace attempts to the table, but to no avail, with two significant exceptions. The Egyptian-Israeli Peace Treaty of 1979 stands as a lonely, if successful peace attempt, while the 1993 Oslo Accords represent the second, partially successful and incomplete effort. As a result, Palestinians and Israelis formally recognized each other’s existence, and committed themselves to working together to resolve the conflict in a non-violent manner.
With two nations at odds for more than half of a century, different major power players brought all types of peace attempts to the table, but to no avail, with two significant exceptions. The Egyptian-Israeli Peace Treaty of 1979 stands as a lonely, if successful peace attempt, while the 1993 Oslo Accords represent the second, partially successful and incomplete effort.
Amidst the ruins of Troy, Queen Hecuba declares, “Lift up your head from the dust! Heave up from the earth the weight of your misery, you whom the Gods have cursed. Some agonies are beyond telling, and some must be told.” One of the acclaimed works of ancient Greek playwright Euripides tells the tale of Hecuba, Andromache, Cassandra and the other women of fallen Troy, who, after their husbands die in battle, now face being sold into slavery with their families. Although this war assuredly takes place in the past, director Zoe Lafferty’s reworking of the ancient play reveals a haunting similarity with the wars we wage today.
Amidst the ruins of Troy, Queen Hecuba declares, “Lift up your head from the dust! Heave up from the earth the weight of your misery, you whom the Gods have cursed. Some agonies are beyond telling, and some must be told.” One of the acclaimed works of ancient Greek playwright Euripides tells the tale of Hecuba, Andromache, Cassandra and the other women of fallen Troy, who, after their husbands die in battle, now face being sold into slavery with their families.