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The work aims to outline the fate of the Lebanese Druze community in the period in which they fell under the rule of the Ottoman Empire which is a period when the Druze, unlike today, enjoyed considerable political importance, which had been gradually lost. Regionally focused on Lebanese Emirate and its successor political formations, this work will also deal with the reasons for decline of their influence. The thesis is divided into several parts. The introductory chapter is devoted to familiarization with the Druze religion and social structure. The second chapter describes the period after the conquest by the Ottoman Empire and the peak of Druze power during the Macnid emirate. The third chapter deals with transition of control into Sunni and subsequently Maronite hands of the Shihab dynasty. The fourth chapter deals with the declining role of the Druze and increasing international interference and strengthening the position of Maronite. Last, the fifth chapter provides the context and describes the factors that led to the loss of privileged status of the Druze community.

L’historiographie traditionnelle considère que le druzisme – entendu comme la doctrine religieuse du tawḥīd propre aux Druzes – a connu son apogée au IXe/XVe siècle grâce à l’enseignement et à la direction spirituelle d’al-Sayyid (m. 884/1479). La présente étude a pour objectif d’analyser cette construction d’une figure mythifiée de grand saint et d’un récit peu ancré dans les réalités sociales au niveau local. Une telle révision est rendue possible par un double renouvellement : une lecture critique des sources et un élargissement du corpus à des manuscrits druzes inédits. Confronter les hagiographies sayyidiennes aux chroniques locales permet de distinguer entre les Vitae du saint et le personnage historique d'al-Sayyid, afin d’étudier sa vision, son action et son autorité dans les contrées syriennes du Ġarb et du Šūf. Les traités de droit druze livrent par ailleurs des indications précieuses sur l’organisation nouvelle mise en place par ses disciples après sa mort et sur le fonctionnement des communautés druzes au niveau local. Enfin l’articulation du pouvoir religieux des initiés avec le pouvoir politique des émirs ḥusaynides, issus des Banū Buḥtur, est révélatrice des formes de légitimation qui apparaissent alors. / Traditional historiography considers that Druzism – understood as the religious doctrine of tawḥīd specific to the Druzes – had its heyday in the 9th/15th century through teaching and spiritual guidance from al-Sayyid (d. 884/1479). The present study aims to analyse this construction of a mythical figure of a great saint as well as that of a narrative scarcely rooted in the local social realities. Such a revision was made possible by double-renewal: a critical reading of the sources and the enrichment of the corpus with unpublished Druze manuscripts. Confronting Sayyidian hagiographies to local chronicles allows us to distinguish between the Vitae of the saint and the historical character of al-Sayyid, and thus to study his vision, action, and authority in the Syrian regions of the Ġarb and Šūf. The Druze law treaties also give valuable information on the new organisation implemented by his followers after his death as well as the functioning of Druze communities at the local level. Finally, the articulation of the religious power of initiates with the political power of the Ḥusaynid emirs from the Banū Buḥtur, reveals the forms of legitimation which then appear.

This study examines language attitudes and behaviors among the Druze in Israel in order to assess the roles of Arabic and Hebrew in this community. The study utilizes four different approaches: attitude surveys, a survey of linguistic landscapes, a study of language choice in the Internet and an analysis of codeswitching. The results of the language attitude survey indicate that a significant number of Druze exhibit inconsistent attitudes toward their first language and linguistic behavior patterns that are in line with general sociolinguistic patterns of language change. Young people, those with less education, and females all express significantly positive attitudes toward Hebrew. As reported in the literature, these groups have been instrumental in the process of language change. Patterns of language production and consumption in both street signage and websites affirm Bourdieu’s (1991) ideas regarding linguistic market capital as Hebrew is found to have greater value than Arabic in the Mount Carmel area, where the Druze maintain a strong connection with the Jewish-Israeli economy. In contrast, Arabic has a stronger presence in Druze neighborhoods in the Lower Galilee area. This is also true of Druze websites, particularly those that address the Palestinian-Israeli community, the majority in the Lower Galilee area. The study finds that while mixed language is the most common code of younger Druze Internet users, a relatively high percentage of cultural tradition and creative writing works were posted in Arabic. This study also investigates Druze spoken and written codeswitching behavior within the framework of Myers-Scotton's MLF model (1993, 2002). The analysis reveals that Arabic is the Matrix Language of the mixed constituents, although it is not the most common code in overall language produced. Although Arabic does not show signs of waning in the mixed languages’ syntactic structure, and is dominant in cultural tradition and literary works, there is manifest evidence of a language shift toward Hebrew, and the leading groups are: youth in general, and speakers in Mount Carmel. / text

Master thesis entitled "The Israeli Druze: Military Service as a Tool to Influence Domestic and Foreign Policy" regards the relations of the Israeli Druze Community and the State of Israel. Druze people live also in Lebanon and Syria and are usually categorized as an ethno-religious and transnational group. They are distinctive for their secretive and esoteric religion and tightly-knit social bonds. The Israeli Druze community (composing less than 2 % of the Israeli population) is specific for its mandatory service in the Israeli Defense Forces, which marks a difference from other Arabic speaking citizens of Israel. The service in the Israeli army implies that the Israeli Druze people are loyal both to the state and the transnational Druze community. Using the framework of a theoretical concept of Strategic Military Refusal by Udi Lebel, the goal of the thesis is to examine whether the Israeli Druze community was able to influence domestic and foreign policy of the State of Israel in order to reach its own political goals, whether these efforts were intentional, strategic and successful. Alongside, it is also identified which factors may influence the loyalty of the Israeli Druzes towards the State of Israel. To achieve this goal, two cases are analyzed: 1) the reaction of the Israeli Druze...

Made available in DSpace on 2016-04-28T20:40:01Z (GMT). No. of bitstreams: 1 Suhaila Andere Mahasen.pdf: 1039567 bytes, checksum: 95de9714dcabacf86fa11361daaa4e69 (MD5) Previous issue date: 2009-04-08 / This work aims to research the psychological effects on a person placed in a situation of cultural-religious rootlessness. People who had this type of experience, have a kind of an illness of self that was promoted by the situation of rootless. For the realization of this work I interviewed five druzes in situations of rootlessness. The analysis of the interviews was done through the psychoanalytical references. This thesis aims to contribute to the discussion of the issue of rootlessness, a very common problem in the contemporary world, to better understand this type of problem for subsequent clinical management of this type of situation / O presente trabalho tem como objetivo a investigação das repercussões psíquicas de drusos em situação de desenraizamento cultural e religioso. Pessoas que passaram por tal experiência nos mostram que o desenraizamento promove um adoecimento do self. Para a realização desse trabalho entrevistei cinco drusos em situações de desenraizamento. A análise das entrevistas foi feita por meio do referencial psicanalítico. Esta dissertação pretende contribuir para a discussão da questão do desenraizamento, problema bastante frequente no mundo contemporâneo, a fim de melhor compreender esse tipo de problemática para posterior manejo clínico desse tipo de situação

La franc-maçonnerie apparaît être, dans la seconde moitié du XIXe siècle et au début du XXe, un élément essentiel du développement intellectuel et culturel du Bilâd al-Shâm. Ses membres sont impliqués dans le mouvement de renaissance intellectuelle Nahda, qui profite de l’ère politique nouvelle de l’Empire ottoman ouverte par les tanzimat. Dans ce contexte, les conflits religieux continuent d’agiter une société confessionnalisée, que les francs-maçons entraînent dans la voie du progrès, de la modernité et de la laïcité. Dans la 1e partie de la thèse, on présente la franc-maçonnerie dans sa réalité concrète à Beyrouth et au Mont Liban, prenant pour modèles deux loges, Palestine et Le Liban, mais aussi dans sa dimension spirituelle. Le processus d’intégration de la franc-maçonnerie et d’inculturation dans le milieu arabe est souligné, de même que le rôle que les francs-maçons font jouer à la Société Scientifique Syrienne. L’émir Muhammad Arslan, franc-maçon et réformateur, est présentée en tant qu’exemple d’une Aufklärung arabe. La 2e partie de la thèse montre le dialogue stérile entre francs-maçons et jésuites en Syrie ottomane. Le jugement sur l’entrée des croyants en franc-maçonnerie que porte un savant musulman, est présenté à partir de l’étude du premier manuscrit en arabe qui en traite. La thèse fait appel à divers témoignages publiés de contemporains, mais aussi à des manuscrits conservés dans des archives publiques et privées. Plusieurs d’entre eux sont utilisés pour la première fois, tel le plus ancien rituel maçonnique en langue arabe, le règlement intérieur de la première loge de Beyrouth ou les statuts inédits de la Société Scientifique Syrienne fondée par les francs-maçons. La recherche conduit ainsi à relever de quelle manière la franc-maçonnerie au cœur de débats, a proposé un modèle de société qui apparaît davantage méta-religieux qu’areligieux ou antireligieux. Cette société est celle où peut vivre désaliéné quiconque aspire au progrès et à la modernité. / Freemasonry appears to be in the second half of the 19th and early 20th centuries, an essential part of the cultural development of Bilâd al-Shâm. Its members were involved in the intellectual movement revival "Nahda", which itself has been able to take advantage of the new political era of the Ottoman Empire opened by the Tanzimat. Religious conflicts continued to wave a confessional society. The Freemasons led it in the path of progress, modernity and secularism. In the 1st part of the thesis, we present Freemasonry in its concrete reality in Beirut and Mount Lebanon, through two lodges, Palestine and Le Liban, but also in its spiritual dimension. The integration and the Arabization process is emphasized by Freemasonry through the use of the ritual, and in the role that Freemasons played in the constitution of the Syrian Scientific Society in Beirut. A personality of rare diplomacy and knowledge, Emir Muhammad Arslan, Freemason and reformer, is presented as an example of an Arab intellectual. The 2nd part shows the fruitless dialogue between the Freemasons and the Jesuits in Ottoman Syria. The case of the Wandering Jew is an emblematic episode in the struggle for secularism led by Freemasons. Also we present the 1st manuscript written in Arabic in the Ottoman Empire by a Muslim scholar. The thesis uses various published testimonies of contemporaries, but is also based on manuscripts kept in public and private archives. Some of them, which have never been used so far, such as the oldest Masonic ritual in Arabic, provide a new light on the beginning of Freemasonry in Beirut and on its impact in the history of Ottoman Syria. The research concludes how Freemasonry at the heart of debates, was able to propose a new model of society that seems more meta-religious than non-religious or anti-religious. This is the new society, in which every human being is able to yearn for freedom and aspire to progress and modernity.