Beirut

This paper critically examines the process of urban recovery in the aftermath of the August 2020 explosion in the port of Beirut. It reframes urban recovery as a societal process that involves conflicting imaginations of the future rather than a technical issue. The authors argue that achieving a more equitable future requires reframing, re-evaluating, and decentering marginalized and contested pasts. The study investigates the history of conflicts surrounding the port of Beirut and its heritage, demonstrating how
(re)construction, expansion, and development can sustain conflict rather than fostering peace, prosperity, and sustainability. It explores the process of recovery of the port of Beirut after the August 2020 explosion grounding its history of conflicts that became inseparable from its heritage. It argues that (re)construction, expansion, and or ‘development’ can play a central role in sustaining conflict rather than creating new social contracts that would work towards creating peace, prosperity, and sustainability. A reframing of the port of Beirut’s past, geography, and built environment sheds light on the meaning of the heritage of conflict. The changing position of the port during the Ottoman empire, the 1975 civil war, the reconstruction scheme, and most recently the century’s largest explosion placing it on the world map, have reinvented and exacerbated an
ancient dormant conflict. The port’s central location at the demarcation of the ‘dividing green line’ and a history of tragic events show that the built environment can be weaponized for a co-opted future. Through divided communities, infrastructure and buildings have been constantly encircled by dramatic instances of eventual destruction. An open debate over the heritage of conflict is not only revealing within Lebanon but also within the heritage of industrial and post-industrial modernity of conflicts occurring across the region’s future
https://mohoa.org/resources/modern-heritage-in-the-anthropocene-symposium/
https://www.ucl.ac.uk/bartlett/architecture/sites/bartlett_architecture/files/mohoa_2021_final_proceedings.pdf

Beirut Central District (BCD), also known as Downtown Beirut, has a rich history that spans over 5000 years. Excavations in the Downtown area has revealed layers belonging to ancient civilizations such as Pheonicians, Roman, and Ottoman. This historical depth makes the BCD a blend of ancient heritage and modern urban development (Salibi, 2024).
However, the Lebanese Civil War between 1975 and 1990 left the area heavily damaged. This required extensive reconstruction efforts that were recognized by the Former (martyred) Prime Minister, Rafic Al-Hariri. Rafic Al-Hariri played a main role in initiating Solidere Project, The reconstruction of Beirut Central District in 1994. Therefore, this report will showcase the complexities and challenges of rebuilding a city center that was ravaged by conflict. This study will shed the light on the importance of strategic planning, sustainable development and stakeholders' engagement in urban regeneration projects.

Beirut Central District (BCD), also known as Downtown Beirut, has a rich history that spans over 5000 years. Excavations in the Downtown area has revealed layers belonging to ancient civilizations such as Pheonicians, Roman, and Ottoman. This historical depth makes the BCD a blend of ancient heritage and modern urban development (Salibi, 2024).
However, the Lebanese Civil War between 1975 and 1990 left the area heavily damaged. This required extensive reconstruction efforts that were recognized by the Former (martyred) Prime Minister, Rafic Al-Hariri. Rafic Al-Hariri played a main role in initiating Solidere Project, The reconstruction of Beirut Central District in 1994. Therefore, this report will showcase the complexities and challenges of rebuilding a city center that was ravaged by conflict. This study will shed the light on the importance of strategic planning, sustainable development and stakeholders' engagement in urban regeneration projects.

A partir des cinq grands chapitres du texte synodal concernant l'identité de l'Église maronite, je vais dévoiler l'aspect prophétique et pontifex de son implantation historique et providentielle au Mont Liban, terre d'accueil et de mission monothéiste. 1. Une Église antiochienne syriaque à patrimoine liturgique propre 2. Une Église chalcédonienne 3. Une Église patriarcale à cachet ascétique et monastique 4. Une Église en pleine communion avec le Siège apostolique de Rome 5. Une Église incarnée dans son milieu libanais, oriental (multiconfessionnel) et dans les pays de l'expansion (diaspora maronite) Ces cinq grands titres de l'identité maronite vont être réinterprétés à la lumière de la vie pratique des Maronites. Une nette trilogie dont le premier angle est le foyer familial en ouverture horizontale très serrée avec la terre, lieu de labeur et de sanctification, pour renouer finalement avec l'angle de la foi et de la reconnaissance en Dieu Un et Trine, à l'intérieur même d'une structure ecclésiale où Marie trouve une place prépondérante comme Mère et Reine du Mont-Liban. 1. Etymologiquement, le mot est composé de pons (« chemin, pont ») et-fex de facio (« faire »). Le sens devient : « celui qui fait le pont [entre les dieux et les hommes]. En effet, un pont est aussi "ce qui relie. Le pontifex pourrait donc être aussi, de manière symbolique, celui qui établit le lien (religio) entre les hommes et les dieux. Cette conférence a été donnée à Ludwigshahen, Allemagne, pendant le Symposium du quatrième dialogue Germano-Libanais : Nation, Identité, Culture en Orient et en Occident et l'Avenir des minorités et des majorités : l'Unité dans la Complémentarité du 4 au 7 juillet 2013.

Une vente réussie n’est-elle pas le produit d’une bonne comédie? C’est l’hypothèse étudiée par l’auteur à propos des ventes de voitures d’occasion dans l’enseigne O’Plus. L’attitude du vendeur est certes essentielle, mais le client n’est pas en reste, car il se fait à son tour acteur. Ce sont l’agencement de la plate-forme de vente et les interactions multiples entre ses actants qui apparaissent comme l’unité d’analyse pertinente, bien plus que la seule performance individuelle du vendeur.

Local and missionary schools have long been considered catalysts for the introduction of modernity into the Middle East. This interpretation, however, poses some problems for researchers. Some scholars have argued that modernity was the result of the shock to the 'Eastern conscience' upon the arrival of the armies of Napoleon Bonaparte to Egypt (1798-1801). 1 Others believed that, with the beginning of the 18 th century, modernity developed from within the 'East', starting with the first Arab printers, installed in Aleppo in 1700 by the Greek Orthodox Patriarch Athanasius Dabbas and on Mount Lebanon in 1738 by the Greek Catholic deacon Abdallah al-Zakher. 2 In my opinion, however, a more nuanced approach is needed which that takes into consideration all the multiple layers of the development of Arab modernity through dialogue and negotiation between various actors within specific local settings. This chapter will present one such dialogue, that between Russian missionaries, the Antiochian Orthodox community, and the students of Orthodox schools in Beirut during the late 19 th century. Many travelers to the Middle East witnessed the progress of modernity, especially in the city of Beirut, but did not see it in a favorable light. This was particularly true of Western foreigners' views of the nature and results of missionary schools for girls, which were considered unsuitable for the environment or milieu where these young students lived. Thus, the well-known French journalist Gabriel Charmes (1850-1886), who published widely on his travels in the Maghreb, Egypt, and the Levant, lamented that Western education would alienate women from their culture of origin. Referring to those girls who were educated at the School of Our Lady of Nazareth, he claimed that after studying the French language and learning to play the piano, they would have to return to their villages and marry their cousins who were unlikely to share the women's culture and aspirations. 3 Russian schools in Beirut were part of the missionary school network and yet the results of their teaching methods differed from those which caused Charmes' lament. Instead of introducing a new, foreign definition of modernity, their teach-1

Fiction

Rusted Radishes:  Beirut Literary and Art Journal was founded in the English Department of the American University of Beirut in 2012 with the intention of creating a space for both emerging and established writers who have a connection to Lebanon.

This scenario revealed the current unstable management: the already shattered city lacking local planning, infrastructure, and uncontrolled urbanization burdened with unforeseen future planning. However, the reconstruction and renovation of the port explosion areas are offering opportunities for adopting new recovery approaches and for improving the liveability of damaged

Our paper reflects on urban fragmentation as a theoretically only poorly outlined and empirically hardly analyzed concept with regard to its production and perception in daily practices. When reviewing social science literature, the abundance of different usages of the term is striking, either related to the transformation of social structures and experience, or to morphological, territorial and geographical structures and how they again relate to social structures (in terms of socio-spatial analysis), as well as decentralizing changes in power relations. Urban fragmentation has to be queried as both a process of deconstructing the perception of a former urban 'entirety' and of reconstructing a fragmentary urban space, as well as the fragmentary state of interwovenness of those parts that form urban societies and their space. In drawing upon Brazilian cities and the perception of favelas as 'disordering fragments', we will develop a perspective that seeks to combine ...

Ce chapitre aborde la question des recompositions entre politics et policies, entre jeu politique et action publique, à l'aune de la comparaison des réformes actuelles du «gouvernement local» dans deux régimes au pluralisme limité extrêmement différents: ...

Known for her black-and-white miniatures embedded with Arabic writing, Laure Ghorayeb is a fascinating if understudied figure of Beirut's cultural modernism. Her work occupied a liminal position between French and Arabic and intersected literature and visual art. This article argues that it is precisely this marginality, manifested in Ghorayeb's multifaceted cultural identity, that allowed her to move deftly across mediums, practices, languages, and genres, resulting in a uniquely inter-semiotic oeuvre. Close reading selections from her collections of poems, Noir … les bleus (Black … the Blues), 1960 and prose, Iklīl shawk h. awla qadamayhi (A Crown of Thorns Around His Feet), 1965, in relation to her civil war drawings Témoignages (Testimonies), 1985, this article reveals an inter-semiotic exchange on the page. It offers an interdisciplinary rereading of the modern cultural history of Beirut, revealing an interplay between literature and visual art, which allowed Ghorayeb to maneuver between aesthetic experimentation and political engagement at a time when nationalist and ideological divisions were being sown.

Power generation is associated with toxic emissions. Hydrogen sulfide (H 2 S) and ammonia (NH 3) are toxic gases emitted from geothermal power generation that have negative impacts on health and the environment. Oxidation of H 2 S leads to formation of SO 2 that also has health and environmental effects. The Cerro Prieto geothermal power plant (CP-GPP) is one of the largest in the world and is located 30 km south of Mexicali, a border city between Mexico and the US. Power from this plant is sold to both countries. In order to assess the potential effects of the emissions from the GPP on nearby low-income communities, H 2 S, SO 2 and NH 3 concentrations were measured at Nuevo León, El Chimi, and Estación Delta, using passive samplers from November 2013 to June 2014. The highest concentrations of H 2 S were recorded during periods of high atmospheric stability, and exceeded the limit recommended by the WHO (150 μg m −3 , 24-h) three times downwind from the GPP. Similarly, the mean SO 2 concentrations at all three sites exceeded the limit established by the NOM-022-SSA1-2010 (288 μg m −3 , 24-h), while NH 3 concentrations exceeded the limits established by the OEHHA (100 μg m −3 , 24-h) eight times at Nuevo León. A backward trajectory analysis indicated transport of air masses from the GPP to El Chimi and Estación Delta sampling sites. The results indicate that GPP's emissions could affect the residents in the surrounding areas, warranting public health action to investigate exposures and risks.

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Relying on a biographical approach that reconstructs the life and work of
Johannes Jakob Manissadjian (1862–1942), a highly successful scientist at the Anatolia College (Merzifon/Marsovan/Մարզվան), who established a meteorological station and a natural history museum with an extensive collection of specimens, the paper traces the routes of disappearance, dispersal and ruination of indigenous lives, people, and knowledge within the context of the Armenian genocide. Drawing on documents from Ottoman, German, and American archives, I stress the potential of biographical methods to study the processes and structures of mass violence targeting the Ottoman Armenians, as well as to foreground the agency and subjectivity of genocide survivors. The article also focuses on post-genocide scientific
(dis)engagements of Manissadjian in light of Theodor W. Adorno’s ‘after Auschwitz’ discussions and from the perspective of indigenous knowledge production. In particular, his two ‘archival acts’ in the postgenocide context, the ‘Catalogue’ of the collection of the Anatolia College Museum that he prepared as ‘the former Curator’ and his small pamphlet entitled Proverbs of Turkey, which provided an ethnographic portrait of Anatolia, were his humble acts of saving a treasure trove of knowledge that was in danger of becoming debris.

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La notion de patrimoine au Liban est historiquement et ideologiquement construite ; le patrimoine est l'heritier d'une vision museale des objets ; la notion repose egalement sur un corpus historiquement constitue et date ; le patrimoine est une notion polysemique et a geometrie variable ; il repond a une valeur et a une demande sociale, avec ses logiques propres ; c'est un outil et un enjeu dans les projets des promoteurs de construction et de reconstruction.

Un bilan rapide des connaissances actuelles sur l'environnement libanais, apres avoir examine la confusion semiologique qui entourent les termes "environnement" et "urbain".,et propose des axes de recherche futures pour les equipes universitaires.

The teaching-learning methods and techniques that can be applied in architecture are various, such as project-based learning, problem-based learning, research-based learning, problem-solving, simulation-based learning, designbuild and others. The researcher aims at experimenting and applying such methods in a design class at Faculty of Architecture to manage and improve the environmental quality of the public spaces that will increase the awareness of health and wellbeing aspects of the students. Therefore, the study aims to produce a new methodology for integrating different teaching- learning methods in the interior design course and evaluate the outcomes of the students according to the indoor lighting performance. The case study is based on a real problem in a realistic situation - City Complex Shopping Mall in Tripoli, Lebanon - in which the instructor and the students will analyze and measure the intensity of lighting within the mall atrium, and the extent of its reflection on the validity and functional efficiency of the building. The students with the aid of their instructor will use the Testo Light Meter/Logger and the Echotect Analysis 2010 Software as tools of measurement, simulation and development. The paper proposes successful methods to achieve special criteria for developing indoor quality to increase health and wellbeing aspects of building in general, and produce solutions for improving lighting efficiency of public spaces in particular. Through integrating different teaching-learning methods, the instructor develops and integrates appropriate techniques that will help in monitoring, improving and achieving optimal outcomes of the students' designed proposals, thereby ensuring high educational performance.

Conflits et réconciliations dans la Grèce antique. Tensions sociales et guerres civiles (staseis) dans les cités grecques », dans Stéphan MARTENS et Michel DE WAELE (dir.), Vivre ensemble, vivre avec les autres, Conflits et résolutions de conflits à travers les âges, PUS, 2012, p. 20.

Design activism theory calls on designers to take responsibility for using their design skills to make real social change though influencing the mindset of their audience. This paper discusses the specific case of architect and designer Guillaume Crédoz who collaborated with the protestors during the 17 October Revolution in Lebanon to help them carry out acts of political disobedience against corruption and government injustice. The history of design lacks examples of professionally designed objects meant to mobilise the public within protest settings, and the examples of Crédoz demonstrate that such objects can be functional, engage the user, express discontent, and support oppositional attitudes in the name of a more just society. At the same time, they can effectively support protestors in their efforts to resist. Designers can play a supportive role in introducing change through functional objects with a disruptive aesthetic.

Lebanon is going through one of the worst economic crises in modern history. At the same time, Lebanon hosts the largest refugee population per capita in the world; around 2 million Syrian refugees are estimated to be living in the country after fleeing war in Syria. In recent years, Syrian refugees have been facing alarming levels of hostility and violence from the Lebanese state, the security sector, media, and parts of the public. The goal of this short critical review is to identify the current role Syrian workers play in the Lebanese economy after the crisis and to explore potential connections between that and the rise of xenophobic hate speech. To do that, I first go over a review of how the Lebanese economy works and the ways Syrian workers are included (and excluded) from Lebanese society based on available literature. This information is then used to offer a new analysis about the connection between the rise of hate speech and the exploitation of Syrians as a surplus population in the local economy.

Constantly evolving, sacred geographies in Lebanon testify to the importance of religious Christian and Muslim markers in the landscape. In the late twentieth century and early twenty-first century, the development of gigantic Christian projects of huge saint statues and crosses was observed. This trend is related to the development of Religious Tourism, but it is also related to many other considerations as the feeling of some Lebanese Christian being threatened by a growing Muslim population and a growing fanaticism.
This paper will address the phenomena of developing Christian gigantic pilgrimages projects all over the country, its touristic, social identity dimensions, and the involvement and impact on local host communities.
The selected cases illustrate that the negotiations of spatial and social identities in a context of interreligious coexistence are ongoing projects in the post War. They are also significantly contributing to the development of Religious Tourism supporting local communities’ economies.

Centring transmasculine refugees in Lebanon as a case study, this article examines the role of the state and the patriarchal family in regulating the lives of transmasculine subjects. It does so by introducing and elaborating on the concept of fadh, defined as the practices of scandal and shameful outing, a move that provides new ways of understanding transmasculinity through analysing the imposition of womanhood onto transmasculine subjects living under fadh, in tandem with an attention to class, as well as citizenship status, instead of a narrow focus on sex/gender. The article offers the concept of 'respectable passing' as a way to account for how transmasculine refugees 'pass' by investing in markers of class, citizenship, and age over those of gender and offers fadh as a potential framework for understanding anti-trans violence and trans passing. The framework of fadh is an attempt to afford more complexity to transmasculinity as a simultaneously classed, raced, and gendered formation, avoiding the limited and often deceitful framing as complicit with hegemonic masculinity (or lack thereof), a narrative common in existing scholarship on transmasculinity and in recent debates in feminist/LGBT circles globally.