Textual Intentions: A Reading Of Adonis' Poem “Unintended Workship Ritual”

1989 ◽  
Vol 21 (4) ◽  
pp. 541-562
Author(s):  
Issa J. Boullata

In his long poem entitled “Quddās bi-lā qasd” (Unintended Worship Ritual), the well-known Syrian–Lebanese poet Adonis (Dr. 'Ali Ahmad Sa'īd) celebrates a love relationship with a young woman he came to know while he was a professor at the Syrian University in Damascus. He mentions two dates and two cities at the end of the poem, suggesting perhaps that he began writing the poem in Damascus in January of 1976 and that he finished it in Beirut in August of 1978. He had moved to Damascus from Beirut during the early years of the Lebanese Civil War and accepted a teaching position at the Syrian University, but he later returned to Beirut, where his home had been since he had left his native Syria to become a Lebanese citizen in 1956. The same young woman also inspired him to write a much shorter undated poem entitled “Awwal al-ijtiya” (The Beginning of Sweeping Annihilation) in which his passionate love is expressed in terms of a deep desire to be natural, to give vent to the powers within the self, and to remove what he considers to be the constraints of hypocritical, repressive sociocultural conventions in Arab society.

2019 ◽  
Vol 5 (10) ◽  
pp. 424
Author(s):  
Luis Gargallo Vaamonde

During the Restoration and the Second Republic, up until the outbreak of the Civil War, the prison system that was developed in Spain had a markedly liberal character. This system had begun to acquire robustness and institutional credibility from the first dec- ade of the 20th Century onwards, reaching a peak in the early years of the government of the Second Republic. This process resulted in the establishment of a penitentiary sys- tem based on the widespread and predominant values of liberalism. That liberal belief system espoused the defence of social harmony, property and the individual, and penal practices were constructed on the basis of those principles. Subsequently, the Civil War and the accompanying militarist culture altered the prison system, transforming it into an instrument at the service of the conflict, thereby wiping out the liberal agenda that had been nurtured since the mid-19th Century.


2021 ◽  
Vol 14 (3) ◽  
pp. 105-124
Author(s):  
Jamal Wakim

This article argues that the Lebanese Civil War (1975–90) was in essence a terror of state directed by mercantile economic and political elites (the comprador class) controlling the Lebanese state and society against the middle and poorer classes (the working class). The aim of this terror or organized violence was to subdue the subordinate classes, which in the late 1960s and early 1970s rebelled against the confessional system that operated for the benefit of the comprador class. The rebellion was expressed by members of the working-class joining cross-confessional nationalist and leftist parties. Hence, violence was aimed at reestablishing the confessional order as a means to restore a hegemonic system that served the interests of the comprador class at a time when this class was rehabilitating its economic role by resurrecting the financial system, which had received a severe blow in the late 1960s. It effected this rehabilitation through the Taif Agreement signed between Lebanese parliamentarians in 1989, under the auspices of Syria, Saudi Arabia, and the United States, to favor the new mercantile elite led by Rafiq Hariri.


2016 ◽  
Vol 51 (2) ◽  
pp. 325-343 ◽  
Author(s):  
Nora Zapf

AbstractEven though Coleridge’s fantastic romantic poem “The Rime of the Ancient Mariner” (1798) and Rimbaud’s hallucinatory symbolist poem “Le bateau ivre” (1871) use very different procedures, both of them show, each in their own way, a ghostly movement of the ship: a movement that seems to lead into the vastness of the globe but finds itself confined to the narrowness of one’s own self. Both of these sea poems draw a route that in the end is aimless in its bouncing and circular movement. The haunted ghost ship as a wooden skeleton without crew flies over water in Coleridge’s ballad, or falls into unattainable depths in Rimbaud’s long poem. Can these poetic travel narratives be described as forms of a “haunted globalization,” in which leaving the known for the unknown turns out to mean always moving around the same – the self, the known, the own writing process? Even if in the self, there will always be found the other, the foreign, too.


Author(s):  
Inés Aquilué ◽  
Estanislao Roca ◽  
Javier Ruiz

Regarding topological interpretation of space, this research aims to identify urban morphologies, whose topology becomes increasingly determining under high uncertainty. This topological approach has been applied in an evolutionary analysis of urban spaces under siege, fear and conflict, which conducted to the construction of a specific method. This method analyses the transformation of urban areas in five consecutive phases: urban form [1], increase of uncertainty [2], application of the apparatus [3], change in urban form [4], information flows [5]. These five phases were applied to different empirical studies, analysed through specific morphological and topological models. In the light of this method, two selected urban morphologies Dobrinja –a suburb in Sarajevo– and the Beirut Central District have been examined. The urban morphology of both areas was dramatically transformed after both civil conflicts –the Bosnian War and the Lebanese Civil War–. Dobrinja suffered severe modifications, first provoked by the violence of the siege during the Bosnian War [1992-1995], and then by the Inter-Entity Boundary Line as a result of the Dayton Peace Agreement [December 1995], which divided the neighbourhood and caused serious alterations in its ethno-demographic and spatial structure. The Beirut Central District was first destroyed by the violence experienced in the Lebanese Civil War [1975-1990] and then by the process of subsequent reconstruction [since 1992], which led to a simplification of its structure. The two morphological and topological analyses enable us to determine the initial causes and their spatial consequences in both urban areas, regarding their conflict and post-conflict stage.


2021 ◽  
Vol 9s3 ◽  
pp. 11-27
Author(s):  
Carmen Hassoun Abou Jaoude ◽  
Daniele Rugo

This article focuses on the �hidden public culture� formed by individual memories of violent conflicts, with particular reference to the Lebanese Civil War (1975�90). Taking memory as a terrain through which individuals can contest authoritarian governance and repressive memory scripts, the article argues that personal memories of ordinary citizens can contribute to illuminate the power relations that structure war memorialisations. Through a series of interviews, the article analyses militia practices in a small town in North Metn to challenge the idea that militias were merely defending a territory from external enemies. Militia abuses against the populations they were meant to defend during the Civil War are also used as a starting point to reflect on Lebanon�s present. This case study is then used as a starting point to advocate for the use of personal memories in the research of violent conflicts as a way to broaden our understanding of conflict�s lived experiences.


2020 ◽  
pp. 179-192
Author(s):  
Susanne Caroline Rose Jennings

The late Trappist monk and prolific author, Thomas Merton was intensely concerned with the self – or to be more precise, with a desire to break free from the tyranny of the self he took to be his identity. His early years in France and England were marked by a sense of loss and dislocation. After leaving Cambridge for Columbia, his subsequent life in America and decision to be baptised a Catholic at the age of 23 eventually led to his taking vows as a Cistercian monk. Given the name Frater Louis, the ‘world’ with all its temptations and unresolved issues had been left safely behind along with his old identity. Or so he thought. In fact, Merton’s years as a Trappist would lead to a best-selling autobiography written under obedience to his abbot with many more books to follow. Compared at the time of its publication to St Augustine’s Confessions, it would lead to his international renown as Thomas Merton. He voiced his disquiet over what he called ‘this shadow, this double, this writer who […] followed me into the cloister … I cannot lose him.’ In time, Merton came to the realisation through lived experience and his voracious reading of the Bible, St Augustine, the mystics, the individuation process propounded by Jung, Zen Buddhism and others that the ‘self’ he was trying to escape was, in fact, largely a ‘false’ self driven by the ego. This paper traces Merton’s journey from the that self to the authentic self which is found in God, in transcendence. Obsession with ‘the self’ as understood in the 21st century makes a study of Merton’s path to selfhood that much more vital. The advent of the ‘Selfie’, the self-promotion that social media affords and the examples of narcissistic individuals in positions of power gives the lie to lives where self-consciousness is confused with self-realisation. Nothing, as Merton discovered, could be further from the truth.    


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