Tripoli: The Architecture of Co-Existence, A Synthesis Report by Rima Murad

TRIPOLI: The Architecture of Coexistence

Synthesis Report Master Thesis E18 Rima Murad 2013106

Contents Introduction

P. 4

Motivation

P. 5

RESEARCH A Brief History of Decline

P. 6

Theory on ’Belonging’

P. 8

Interviews & Observations

P. 9

Cultural Identity

P. 10

Potential Sites

P. 12

Selecting a Site

P. 14

Site Timeline

P. 16

Architectural Identities

P. 18

ARCHITECTURE Architectural Concept

P. 20

Architectural Influences

P. 21

Key Process

P. 22

Vision & Programme

P. 24

Program

P. 26

Functions

P. 28

END REFLECTIONS

P. 29

Bibliography

P. 30

Appendix

P. 32

Introduction

This is a masterâ&#x20AC;&#x2122;s thesis from Studio 3, Emerging Architectures & Sustainability. The thesis is a study on how a public space can be used to inspire a sense of value and co-existence to a society still living the aftermaths of civil wars the second half of the last century. It is the Tripoli of the East, the now â&#x20AC;&#x2122;forgottenâ&#x20AC;&#x2122; city in Lebanon. The city is commonly perceived as a affected by sectarian conflicts still inflamed since the civil wars and as a result there are large social cliffs between the people. Influenced by observing people, interviews, studies on history, a meeting at the municipality as well as local architectures, the architectural proposal developed into an exploratory staging of spaces for co-existence, that are shaped for and by the locals, as a way to bring people together on the common values they share. The Architecture revolves around the exploratory movement through space, in a free flowing, open building that aims to bring awareness and appreciation to the local shared values. Bringing people together on common grounds.

Motivation

The foundations for choosing this project lies both in my personal interest in using architecture as a method that can affect and make a difference, as well as my personal history with bridging between the cultural societies I grew up in. I have been to Tripoli many times during my childhood and youth but never giving much thought to the city itself. Then one strand of curiosity led me to realize the hidden - or forgotten - value, which lies in the city. This catalyzed and led me to explore my thesis project here and test the above interests and approaches. This synthesis report is in supplement to my architectural thesis, which includes research and process catalogues, a problem formulation, and explains the start of an architectural proposal. This synthesis is therefore divided into two parts - the first includes the thinking process, the interviews and the theories supporting the foundation of the chosen approach, whereas the second part illustrate key moves and concepts in the architecture.

Research

A brief history of decline This section will include a brief presentation of some key events in history which played significant roles in forming the city to what it is today. A deeper description is to be found in the appendix. This is included as it was the starting point for the project development. Tripoli was known to be one of the most important and prosperous cities in the Eastern Mediterranean. Despite being under occupations almost throughout its history, Tripoli thrived under most (Isesco.org.ma., 2018). However when ’Lebanon’ was founded under the British Mandate in 1918 all changed when Beirut was appointed the capital, sidelining Tripoli and cutting its international ties. This historic event has affected the city for the past century with a declining economy, lack of development and an official status as the ’most traditional and least modern city’ in the country that altogether overshadows all that is good about the city. The social conflicts are between the different religious groups, and as can be seen on diagram 1.1 it’s a very diverse society. Though more specifically in Tripoli, as can be seen on diagram 1.2 it is mainly a Muslim city (today), but surrounded by many Christian districts in the outskirts and the governate. The conflicts have only been going on the last century, although escalated in the late 50’s, leading up to the civil wars1.

1. Refer to Appendix: Historical Timeline. Key events illustrated with pink line.

RESEARCH

Others >0.1% Druze 6% Christian 40%

Muslim 54%

20% others

80% Sunni

Illustration 1.1

Illustration 1.2

Lebanon (Worldpopulationreview.com (2018)).

Tripoli (Worldpopulationreview.com 2018)). Area: 21 km2

Area: 10,400 km2

Population: 6,100,391

Capital: Beirut

Was formed after the 1918 Ottoman Fall by French and British mandate

23% below Poverty Rate (El-Youssef, A. (2018))

Note: Updated numbers are difficult to find and seem unspecific whether it is the Governate or the city.

Population: 229,398 Capital of Northern Governate.

Theory on ’belonging’ Syrian Architect, Marwa Al-Sabouni writes:

“Our generation is living the after affects of the civil war that happened before and the people that are ruling the country now are the same people that fought in the civil war. And so their mentality and their separation have led to the separation of our generation as well (Wehbe, 2018)”.

“When people feel belonging to a place, they are more likely to preserve and maintain it (Al-Sabouni, 2018).” It is obvious that the local citizens do not look after and value their city, evidenced the littering in the streets and the want for a better life often sought elsewhere. As a result, my main concern was whether or not the residents of Tripoli feel ‘attachment’ to their city and society. Do they identify with their surroundings? And how could I encourage that?

(Translated) “Tripoli and Mina [are cities] of sociality, intellect, civilization and heritage!” [They have] vocations (...) religion, and what unites everything (Hamra, 2018)”.

The theories of Al-Sabouni are very interesting and relevant regarding the modern day Arab world. She describes in her articles how architecture and urban qualities can affect a society and form cliffs between certain groups due to physical segregations through urban planning and modernizations (Al-Sabouni, M. 2016). However it is not the consequence of these changes I’m interested in discussing, but rather how to return the feeling of co-existence the area once had lived by, through an architectural approach.

(Translated) “Sectarianism exists, but the people themselves are not sectarian, they’re not adopting sectarianism. But in daily life, in the job, in the bite to feed us the sectarianism exists. I’m sorry to say so (Hamra, 2018)”.

“I would be proud to tell foreigners that I’m Tripolinean, more than to tell people coming from Beirut or other cities, do you know this? They think we’re poor and uneducated (Badawaki, 2018)”.

“People lived and worked with each other in a place that gave them a sense of belonging and made them feel at home. They shared a remarkably unified existence (Al–Sabouni, 2016)”. By observing how ’pride - or lack thereof’ in surroundings is demonstrated through behavior, I found that while people love the city for its history, nonetheless, there was a clear dissatisfaction with the life within the city, caused by the social conflicts, economy and social status.2

2. Refer to Appendix: Diaries

“Tripoli is the lost history of Lebanon. It’s sad because it has a lot of treasures of history. And it’s all lost cause no one cares about it and they’re throwing waste in the streets like it means nothing to them (El Chami, 2018)”.

During my field trip I observed the people and their daily life. These observations were a part of a sequence of diaries and interviews, which are to be found in the appendix.

“It’s so very frowned upon in these areas to even bring up the topic of religion.” “Those two groups share so many similarities. They fight over the silliest thing (Wehbe, 2018)”.

The aim of the interviews was to get an understanding of the way of thinking and the perception of the city, as well as to find inspiration and potentials through dialogue.

The people interviewed were F. El Chami, 21 student, M. Wehbe, 22 student, M. Badawaki, 29 teacher, M. Hamra, 67, Ship building, and F. Ambar, 77.

What I found most interesting is how they all seem to be aware of the local values, while at the same time I was met with surprise whenever I mentioned something in regards to the history or the prominence. Even in regards to the architecture through the photographs I had taken.

“Before, we didn’t hear of Sunni or Druze or Shiite or.. Now people hate each other and some neighbors don’t talk to each other because ‘yiih she’s Shiite or she’s Druze.’ We have chaos (Ambar, 2018)”.

So what I was able to conclude based on their daily interactions, I see it like this: “On the surface [Tripoli] looks very stagnant and stale but when you get to know people you get to realize how multicultural it is. It’s honestly something beautiful. You can’t say that about many places (Mike Wehbe, 2018)”.

People like the ’idea’ of a historical Tripoli. It is what they build their pride on and their values. But while it is seen as a very traditional city, there is a clash in terms of the awareness and valuing of it.

Illustration 1.3

RESEARCH

Interviews and observations

Cultural Identity These elements that I found to be common for all include Language, Lifestyle, Food, Crafts, Tools, Arts, Music, and lie within the aspect of ‘Cultural Traditions’. They are the most physical representations of who a society is in bigger scales.3

“This brings us to an idea that is important for understanding identity — “accomplishment”. We tend to belong to what makes us proud when we identify ourselves in it (Al-Sabouni, 2018)”. Based on both the interviews, my personal knowledge and the theory, the city today, with the reputation, the history, the economy and the conflicts, does not make the people want to identify with it with pride. Hence they do not look after the city well and they use each other as scapegoats, which adds to their dissatisfaction with the city and each other.

If these traditions can be used to inform a content - a program, the building should thereby act as a medium between the people.

Being multicultural myself, I understand how unity and understanding can be encouraged by dialogues on what unites us rather than what divides us. As Al-Sabouni describes, a uniting factor can be the sharing of place and values.

“Cultural identity is the identity or feeling of belonging to a group. It is part of a person’s self-conception and self-perception” (En. wikipedia.org, 2018)

Reacting to the above, I was inspired by Al-Sabouni towards idea of shared values, that at the same time belong to the ‘identity of the people’ to use it as a method to re-introduce co-existence and unity. I started to look for things within the society, that the people could find a pride with as well as be able to identify with across the groups.

Illustration 1.5

Illustration 1.6 & 1.7

Illustration 1.8

Illustration 1.9

Illustration 1

LANGUAGE

MUSIC

POETRY

DANCE

3. As per dialogue with Anthropologist, Kirsten Milo Tromborg Nielsen

JEWELRY

COPPER COPPERSM

MITHING

RESEARCH

1.10

LANGUAGE WAYS OF LIVING

MUSIC

CRAFTMANSHIP

ARTS

FOOD

TOOLS

Illustration 1.4

The Elements of Cultural Identity

Illustration 1.11

CARPENTRY

Illustration 1.12

Illustration 1.13

Illustration 1.14

OLIVE OIL

OLIVE OIL SOAP

TEXTILES

Potential Sites The selection of site was a crucial part of the process. It should be a site which invites the whole city’s contrasting population on equal grounds. A place that is not only - or in majority - inhabited by e.g. one religious group, as some districts are.

2. Evangelical School | Al Tal

Focusing on the districts of Al Tal and Al Mina I started out by mapping buildings, which observably were ruins, in attempt to be inspired. The mapped locations can be found on p. 13. Conclusively detecting the following three sites to have greater potentials:

Illustration 1.16 Standing like a ruin behind a protestant church, just bordering to the district of ’Al Rumana’, the old city. The beauty of the building, even in its decay drew my interest. Rumor has it that it was going to be sold and/or torn down. Judging by the fact that it was an evangelical building, I feared the risk that it might not be inviting for all, due to its religious grounds. Perhaps in the future, when the people are more united.

1. The Railway station | Al Mina

Illustration 1.15 3. Parking lot | Al Tal

Out of use since the civil war it stands beautifully as a decaying symbol of prosperity on the harbor. However realizing that Al Mina is not a district in Tripoli as thought I found it improper to place a project dedicated to a specific city, in the neighboring city regardless of how amazing the site could be.

Illustration 1.17 Given how central this site is, surprisingly it went undetected until my last days. Upon the realization of seeing the site as a listed building on maps, it caught my interest due to the fact that nothing was there except a small popup café and a parking lot. 12

RESEARCH

1. The Railway station

1931

3. Parking lot 2. Evangelical School

1258

Illustration 1.18

TRIPOLI MAP 1:50.000

Selecting the Site STAIRS TO THE HILL

Mostly intrigued with the last site, given that it was not only visibly related to ’heritage’, but also dedicated as such, it became my chosen site. The fact that what was there had been torn down recently was clear to me, as all maps I had - also from the municipality clearly showed a building volume. Al Tal Clock Tower & square

Al Tal

Both today and in its ”golden days” the district of Al Tal can be recognized as quite a ‘cultural center’ for its historical value. Neighboring to the parking lot is a Hotel from the Ottoman period, the Royal Hotel. On the opposite side of the street stands an Ottoman Castle, French residential buildings, and what today is another negative space in the center of the square - less than 50 years ago was the Ottoman ‘saraya’ (Alankabout. com, 2018).

Al Manshieh, Ottoman Park

The parking lot is right in front of the transportation center, where all internal and external transport collides. It is in addition located in a heavily populated area in terms of shopping, food and other daily needs. Al Tal means ’the hill’ in Arabic, representing the small hill in the district. At the top, what now is a café in the midst of residences had once been a military base.

Tailor’s souqs, Mamelouke old city

My site sits at the foot of the hill, to the southern side opposing the oldest café in the city, dating some hundred years back - Café Fahim.

Ottoman ”Castle”

Illustrations 1.19 - 1.24 14 French Influence

RESEARCH

Municipality Hill of Al Tal

Manshieh - Ottoman Park

Hill top café

Library & Offices Main street

Old City

Ottoman Clocktower

Retail & Shopping

Old Saraya, now Al Tal Square Café Fahim & Ottoman ’Castle’

The French Street

Illustration 1.25 Context Plan 1:5000 Legend Buildings

SITE

Municipality owned Listed Heritage

Site Timeline The building plot, now rented out as a parking lot, has only been so for less than a decade. The once standing building was torn down between 2008 and 2010 - Against the will of many, and without approval of officials. What once stood was ’Masrah al Inja’, meaning the scene/theatre of Inja(a name). It was a theater, Opera, Cinema, built in 1885 by Italian Architects under the Ottoman Empire. During the civil war it was hit by a bomb and had been out of function - still, with hopes of revival or renovation. Unfortunately due to the economical situation this was not possible. Therefore the previous owner sold the building to (a politician) who wanted to tear it down, but keep the facades. Apparently this is a common way of ’renovating’ in the city. Disastrously they removed supporting columns from the center during this process, which resulted in the collapse of the building and the death of 4 Syrian workers. What can be concluded from this is the fact that even the listed buildings of the city are in risk of neglect and decay.

A. 1885 Ottoman

1920’s French Mandate 1931

Built

Stage as resistance

Against the French Mandate

Opera The first Opera stage in Lebanon

Umm Kulthuo

One of history’s gr Egyptian artists per

The theatre/stage was the first opera stage in Lebanon, and in addition it had been visited by some of the greatest artists in history such as Egyptian singer Umm Kultoum (Aljazeera.net, 2018). The sketches to the right are derived from images and readings on the Inja Theater. For example the roof was of red roof tiles, which is of western influence, but the building itself was built on the cross vaulting system. The ground floor was mainly for cars and storage while the upper floors held the theater space(s?). Illustration 1.27

Illustration 1.28

RESEARCH

B. 1980â&#x20AC;&#x2122;s

2010

Today

Civil War 2008

Bombed

Demolished

Roof demolished due to bomb during civl war

Without authorisation. 4 workers died.

reatest rformed

Garage

Empty

The ground floor was rented out as a car garage

Rented out as parking lot

Illustration 1.26

Illustration 1.29

Illustration 1.30

Illustration 1.31

Architectural influences Illustration 1.32

(Christian) European Influence

During my research I came across the Lebanese Architect Antoine L. Lahoud and his article ’The Role of Cultural (architecture) factors in shaping identity’, from 2008.

”led to an open society and a new orientation towards the West (Europe)(Lahoud, 2008)”. ”These changes were translated into a new architectural form that saw the emergence of open spaces(Lahoud, 2008)”.

He has some interesting points to draw out on how ’the Lebanese house’ illustrates a unity between the two communities represented in Lebanon - Islamic and Christian and how they’re represented architecturally:

”More openings, like windows, arcades and galleries(Lahoud, 2008)”. ”Less isolated(Lahoud, 2008)”.

Islamic Influence

”[Ottoman Empire period] reflected a closed society; every house formed a separate entity, with some form of courtyard in the middle of the house, and a minimum number of openings to the outside (Lahoud, 2008)”.

”Lebanon’s houses are no longer Christian or Muslim - They are Lebanese. The music is no longer a religious song [...] it has become Lebanese traditional music (Lahoud, 2008, p. 395)”

”[R]eflects one of the essential values of Islam: the Batin (inner aspect of self or a thing), and subordination of the Zahir (external aspect of self or a thing) (Hakim, 1986, p. 96), (Lahoud 2008)”. - Note: Batin means stomach, and zahir is appearance.

Illustration 1.34

I’d like to try to bring this into my project, and have these architectural identities merged into an experience that is valuable for all peoples of the society. Similarly to the Lebanese house, my architecture should unite the two worlds, architecturally and socially. Illustration 1.33 4. Sketches are scans from sketch- & logbook 1.

Illustration 1.35

Illustration 1.37

These are analytical sketches from my study trip. Highlighted are those I found to be important for my understanding of the local architecture. They include aspects of privacy, flow in the city, shapes of arches and the role of the courtyard.

Illustration 1.36 4. Sketches are scans from sketch- & logbook 1.

Illustration 1.38

RESEARCH

Local architecture â&#x20AC;?cultureâ&#x20AC;?

Architecture

Architectural Concept

Photos of concept model 1:200

ARCHITECTURE

My architectural influences “Edward Relph points out the importance of what he calls “points of departure” from which people can orient themselves toward the world they live in, and without which they “are lost and without identity (Relph, 1976)” (Al-Sabouni, 2018)”. In the initial stages of conceptualizing I had been studying local and vernacular architectures, as I wanted to create an architecture, that the locals could identify with, as a reaction to what I have been reading in Al-Sabouni’s articles, on how today architecture in the Middle East is less related to the locality, thereby contributing to the ’identity crisis’, and how modern architecture that has had little relation to the local history and values, has resulted in these conflicts and the lack of orientation to a future.

Lebanese Pavilion | Oscar Niemeyer

Illustration 2.1

But one of the things that was stressed by both the interviewed, the observed, myself and my family in general, was that the city was struggling to move forward, and what little development happened was economically driven or ’superficial attempts at modernization’ by disregarding the history.

Tama Art Library | Toyo Ito

Illustration 2.2

Therefore my process was informed by both the local, traditional architectures as well as more contemporary references and the architectural outcome was a merge thereof. The images to the right were key influences in terms of structure, centrality & staging, and flow. Fondaco dei Tedeschi | OMA (Restoration)

Illustration 2.3

Heli-Stage | ATAH

Illustration 2.4

Key Process in Diagrams

1. Form generated by Flow and backside Square

6. Ascending in connection to central void.

11. Step back of slabs optimizing visual to GF Stage

2. Elevating Building for free flow on Ground - Giving back the public space

3. Re-introducing arches, inspi remains

7. Circulation framing the void. A spiral upwards going motion

8. Informal Staging, integrated ment - â&#x20AC;&#x2122;Fold downâ&#x20AC;&#x2122; of slabs, cre

12. Informing the slabs with program and formgiving accordingly.

13.

ARCHITECTURE

ired by Injaâ&#x20AC;&#x2122;s Crossvault

4. Creating visual vertical connection within. - Potential for staging a ground floor scene, connecting all floors visually.

5. Using stage to activate square and connect to hill with Amphitheater

d into the explorative moveeating a stage & flow.

9. Ascending two ways to accomodate both staging and flow. Double Helix motion

10. Moving Stage to center between building & Square, optimizing connection.

14. Integrating the structural element: Arches, now in curved motions, enhancing the flow throughout.

15. The Outcome

Urban Strategy

4. 2.

Physical Access Activation of space Building

Illustration 2.5

Illustration 2.6 Flow - Ascending

The history and context of the site led me to the idea of a uniting place for the diverse people to connect, in a building that represents the cityâ&#x20AC;&#x2122;s history and architecture. A place for the people to unite in a free flowing building where they can voice themselves and meet each other through the performance arts, merging the Christian and Islamic values, influences and societies. The arts I refer to include; music, dancing, poetry, language, crafts & skills, etc. as illustrated on diagram 1.4 p. 11.

Urban Strategy

Reacting to the context of the site, the aim was to connect the building to its surroundings. This by first opening up the closed passage to the North West of the site and second by re-activating the backside of the site. Third by amplifying the main access point to the south, and fourth by connecting to the hill top as can be read on illustr. 2.5.

Architectural Key Concepts

Illustration 2.7 Structure - Arches

Flow as an experience The visitor should be taken on a journey through the building, a journey of explorations, experiencing and amazement, both architecturally and culturally. First inspired by the labyrinthical city experience(refer to sketches p. 19), it developed into the opposite - a directed movement, but of a free flow, open experience as described later, illustrated on 2.6. Free-use of space for flexibility The building itself should be a shell, in which the people who inhabit it shape the exhibited experience. I therefore introduce the idea of columns for free space, inspired by the cross vaults from the old theater, as well as both the Mamelouke, Ottoman and the modern structures of the International Fairgrounds. These columns are then shaped and placed in co-ordinance with the flow through the building as seen on 2.7.

Illustration 2.8 Heart - Connective central Void

Ascending and framing of experiences The ascending of the building became an important part of the movement. It developed into a double helix movement that frames a central void (2.8) while also providing small stages (image 8, p. 22). 25

ARCHITECTURE

Vision & Programme

Program - Staging The architectural program revolves around a social and architectural experience, framed by architecture inspired from the context, i.e. surrounding buildings, local building heights as well as the city culture, religions and architecture. It houses a theater and exhibition spaces. As illustrated on illustr. 2.9 through the ascending of the building, the architecture frames smaller staging situations, where the idea is that anyone can perform, with crowds varying in sizes of 20-30 on-lookers. These stages are more ’intimate’ in terms of eye contact and activation of the visitors.

Illustration 2.9 Informal Staging

As the ascending creates an open space in the center, this center is to be understood as the ’heart’ of the building, inspired from the role of the courtyard in the traditional ’Arabic house’ (see appendix). This space creates visual to the ground floor stage, that then also not only connects and activates the backside of the site, but also connects to the amphitheater that leads up the hill. Refer to illustr. 2.10. The epitome of the experience is then an ’official theater space, still in line with performances that relate to the people and locality, but a place where official performances can take place. It houses 189 seated visitors. Illustrated on 2.11 the theater is located at the top of the building, like a finale of the exploratory experience.

Illustration 2.10 Central Space & connection

Illustration 2.11 Theater - Formal Stage

Program - Exhibiting The exhibitions are to be in constant change, and therefore require a space that is flexible enough to encourage that. The exhibitions are shaped by the locals for the locals.

Arcade - Towards old city area

One thing I think is really important is the ’activation’ of the people. Activating their thinking process into understanding that what they share together is not only beautiful, but important for a future development of the city. The exhibitions are to be the exploratory experiences on the 1st, 2nd and third floor, and representing the locality twofold: a socially based exhibition and an industrially, craftsman’s based exhibition.

Old city area French Building & Arabic Sweets shop

Square - Old Saraya

Exhibiting Context The building itself frames important places in the city, such as the old site of the ’saraya’, the Ottoman castle in front, the hill of Al Tal, as well as the old city as can be seen on illustr. 2.12.

Amphitheater & Hilltop

Ottoman Castle & Café Fahim

Hotel extension

Illustration 2.12 Exhibiting context 27

ARCHITECTURE

Manshieh Park

Functions Meeting Rooms In line with the free and flexible use of the building, the meeting rooms for planning and discussing exhibitions and performances will be marked only as ’privacy zones’. Illustrated on 2.13 these privacy zones can at anytime be privatized by curtains that frame the space, but are otherwise part of the open floor space. Movement and connections The stairs are the main part of the movement that connects the floors to each other. In addition to them is a lift that has been placed separate from the building, as it is to be seen as secondary movement. It’s placed to the north, and connects the small square with the floors and while also connecting the basement and storage to the theater at the top.

Illustration 2.13 Privacy zones

Storage and backstage The building is a completely open structure, see image 2.14, with only few enclosed spaces: The Theater and the back of stage, illustr. 2.15 as well as the storage room that is placed in the basement.

Illustration 2.14 Open Structure

Through the design the building can accommodate temporary as well as permanent enclosures and adapt over time in accordance with the needs of the people.

Illustration 2.15 Closed Structure

26m

18m

VOID

EXHIBITION

14m

EXHIBITION

10m

THEATER

FOYER

20m

STAGE

INTRO EXHIBITION STAGE

SQUARE GF STAGE

NORTH

WEST

SOUTH

EAST

NORTH EAST

NORTH

WEST

ARCHITECTURE

Material Influences The architectural design is to be built as in-situ concrete, but in contrast to the Arabic tendency of covering up and polishing surfaces, my architecture takes up that discussion with a rough, almost industrial look, exposing the raw concrete. The use of concrete reflects the contemporary building typologies while the form giving of it reflects the local history, thereby merging the history with today - and the future?

End Reflection This project is to be seen as a starting point for a healthy development for the city, and given more time I would want to look at a wider strategy in continuation of my project.

But in order to soften up the experience, and have it be more inviting Iâ&#x20AC;&#x2122;m integrating wood, also for its acoustical properties, being a soft material in the midst of all the hard material. Aesthetically the wood should be a darker shade that compliments the atmosphere.

Given more time, I would have tested my proposal with the locals, and explore how they could influence the design phase more, even in the detailing and materiality

VENTILATION The architecture allows the structure to be open, giving way for natural ventilation during the hot summertime, supported by electrical ceiling fans. Combined with thin curtains, the facade can act as solar shading when needed, lowering the need for further ventilation. This is in contrast to the city and societyâ&#x20AC;&#x2122;s overuse of the air-conditioning, that is very energy costly, and that does not help with the lack of energy, that the city suffers by.

VOID

EXHIBITION STAGE

EXHIBITION STAGE EXHIBITION

SQUARE GF STAGE

EAST

SOUTH

WEST

NORTH

NORTH EAST

EAST

SOUTH

WEST

NORTH

Illustration 2.16 Flow diagram

Bibliography Alankabout.com. (2018). ‫روصلاب‬: ‫سلبارط‬.. ‫ ةركاذلا نم‬- ‫ | توبكنعلا‬Alankabout - ‫ نانبل رابخأ‬- ‫ايلارتسأ رابخأ‬ - ‫ملاعلاو طسوالا قرشلا رابخأ‬. [online] Available at: http://www.alankabout.com/mobile/audio_and_visual/photo_ tours/18737.html [Accessed 10 Oct. 2018]. Aljazeera.net. (2018). ‫ تن ةريزجلا‬- ‫ربخلا ةعابط‬. [online] Available at: https://www.aljazeera.net/home/print/ f6451603-4dff-4ca1-9c10-122741d17432/d996357c-4185-420b-acd4-32a2b610100d [Accessed 24 Sep. 2018]. Al-Sabouni, M. (2018). Architecture with Identity Crisis: The Lost Heritage of the Middle East - biourbanism.org. [online] biourbanism.org. Available at: http://www.biourbanism.org/architecture-identity-crisis-lost-heritage-middle-east/ [Accessed 11 Jul. 2018]. Al-Sabouni, M. (2018). How Syria’s architecture laid the foundation for brutal war. [online] Ted.com. Available at: https://www.ted.com/talks/marwa_al_sabouni_how_syria_s_architecture_laid_the_foundation_for_brutal_war [Accessed 10 Oct. 2018]. Antione L. Lahoud (2008) The role of cultural (architecture) factors in forging identity, National identities, 10:4, 389398, DOI: 10.1080/14608940802518963 El-Youssef, A. (2018). [online] Available at: https://www.linkedin.com/pulse/tripoli-forgotten-city-ahmad-elyoussef-mba- [Accessed 14 Jul. 2018]. Isesco.org.ma. (2013). Tripoli (Republic of Lebanon): 2013 Islamic Culture Capital for the Arab Region | Islamic Educational, Scientific and Cultural Organization – ISESCO –. [online] Available at: https://www.isesco.org.ma/ blog/2015/06/11/tripoli-republic-of-lebanon-2013-islamic-culture-capital-for-the-arab-region/ [Accessed 11 Jul. 2013]. Lebanon: Tripoli Governorate Profile. (2014). [PDF] United Nations Office for the Coordination of Humanitarian Affairs. Available at: https://reliefweb.int/sites/reliefweb.int/files/resources/20140811-TripoliGovernorateProfile.pdf [Accessed 5 Sep. 2018]. Murad, R. (2018). Fatima Ambar Interview. Murad, R. (2018). Fatate Al-Shami Interview. Murad, R. (2018). Maha Badawaki Interview. Murad, R. (2018). Mike Wehbe Interview. Murad, R. (2018). Mohammad Khaled Hamra Interview. Worldpopulationreview.com. (2018). [online] Available at: http://worldpopulationreview.com/countries/lebanon-population/ [Accessed 2 Oct. 2018].

Bibliography - Illustrations 1.1 & 1.2 Adapted from Cia.gov. (2018). Middle East: Lebanon â&#x20AC;&#x201D; The World Factbook - Central Intelligence Agency. [online] Available at: https://www.cia.gov/library/ publications/the-world-factbook/geos/le.html [Accessed 5 Oct. 2018]. 1.3 Qoutes - refer to interviews in bibliography. 1.4. As per dialogue with Anthropologist, Kirsten Milo Tromborg Nielsen 1.5 Image from https://www.youtube.com/watch?v=9y33b4UV2ks 1.6 Image from https://noonarabiconline.com/courses/standard-arabic-course/ 1.7 Image from https://deskgram.net/explore/tags/%D9%88%D8%A7%D8%AD%D8%A9_%D8%A7%D9%84%D8%A8%D8%B4%D8%B1%D9%89 1.8 Image from https://365daysoflebanon.com/2016/06/02/the-dance/dabke-005-baalbeck-festival/ 1.9 Image from https://www.alamy.com/stock-photo-the-historic-market-in-the-northern-lebanese-town-of-tripoli-lebanon-9945344.html 1.10 Image from https://365daysoflebanon.com/2016/08/09/the-beauty-of-copper/ 1.11 Image from Study Trip 1.12 Image from https://www.easylebaneserecipes.com/extra-virgin-olive-oil-a-natural-multi-healer/ 1.13 Image from Study Trip 1.14 Image from http://warde1.com/ 1.15- 17 Images from Study Trip 1.19 - 24 Images from Study Trip 1.26 Timeline: A. Image from http://www.alankabout.com/mobile/audio_and_visual/photo_tours/18737.html

B. Image from http://www.arabnews.com/node/1342011/offbeat

C . Image from https://www.aljazeera.net/news/cultureandart/2010/9/24/%D9%87%D8%AF%D9%85-%D8%A7%D9%84%D8%A5%D9%86%D8%AC% D8%A7-%D9%8A%D9%85%D8%AD%D9%88-%D8%A5%D8%B1%D8%AB%D8%A7-%D9%81%D9%86%D9%8A%D8%A7-%D8%A8%D9%84%D8%A8% D9%86%D8%A7%D9%86 D. Image from http://www.sadaakkar.com/tag/%D9%85%D8%B3%D8%B1%D8%AD-%D8%A7%D9%84%D8%A7%D9%86%D8%AC%D8%A7 1.27-31 Sketches from Logbook 1 & 2 1.32-38 Sketches from Logbook 1 ---------2.1 Sketch from Logbook 2 2.2 Image from En.wikipedia.org. (2018). Tama Art University Library. [online] Available at: https://en.wikipedia.org/wiki/Tama_Art_University_Library. 2.3 Image from Etherington, R. (2018). Fondaco dei Tedeschi restoration by OMA | Dezeen. [online] Dezeen. Available at: https://www.dezeen.com/2010/08/30/ fondaco-dei-tedeschi-restoration-by-oma/. 2.4 Image from ArchDaily. (2018). Heli-stage / ATAH. [online] Available at: https://www.archdaily.com/897484/heli-stage-atah.

Appendix - History

A City in chaos

the major Middle Eastern cities had been cut with the new borders. Slowly the city’s economy and prosperity declined, while Lebanon on the other hand blossomed in the first few centuries - at least economically. Beirut was called the Paris of the Middle East, and attracted a lot of international appreciation. During this same time, in the late 60’s to mid 70’s an attempt was being made in order to revive Tripoli as a center for attraction, and this through the ’Rashid Karameh International Fair’, designed by Brazilian Oscar Niemeyer. Unfortunately due to the civil war, that started in 1975, construction had to stop and was never resumed again. The economy of the city seems to have kept in declination, and the civil war made it even worse. In addition to this, the de-industrialisation not only put a lot of people out of their jobs, it also took away key productions, that were part of an income.

Once upon a time, Tripoli was known to be one of the most important and prosperous cities in the Eastern Mediteranean. This was due to its strategic location on the coast and its connections to the mainland cities such as Aleppo, Damascus and Baghdad, as well as its own local productions that played important roles in the city’s prosperity and economy. I will briefly present some key times in history, that I find to have played significant roles in where the city is today. As the city is known as the ’forgotten city’, information has been scarce, and I have had to rely on words of mouth, few english weblinks, and wikipedia - but only if I have been able to confirm the specifics from my contacts. Tripoli was capital of its own ’country’, but part of greater Syria. The area has been under occupations for most of its recent history, only being considered independent since 1943, when the French Mandate withdrew. I’ve been told, that in contrast to most of Lebanon, Tripoli did well under these occupants, like the Ottomans, the Mamlouks, that were Muslim rule, but even under Christian rule such as the Chrusaders1. From my research it seems that the declenation of the city’s prosperity came slowly during the last 50-100 years of a 400 year long stretch of Ottoman rule, when cities like Beirut and the Mont Liban area joined forces with French and British arms, against the Ottoman Empire. When the empire fell, the country of Lebanon was founded under the French Mandate, and Beirut was appointed the new capital. This move caused a shift in status for Tripoli, as it became secondary - the second capital of Lebanon, the capital of the Northern Governate. but the economic ties to

This struggle, has affected the city in a way, that all which is good and great about the city is overshadowed by the poverty, the social conflicts, the ’official status’ as the most traditional and least modern city, and a city of terrorism. But I’ve found value in the city, it’s resilience throughout its history, its people, and its local resources, and I think it important to use these values in order to help the city stand on its own strong feets. It has the foundation for it.

APENDIX

Appendix - History Timeline 557 Byzantine earhtquake Phoenecians

Roman Rule

Mamlouk Rule

Abbasids Rule

64 AD

750

1289

636 Greek Rule

1109

Arab Ummayad Rule

Cultural & Econo- Prospering Economy mical Prosperity

Rich on Maritime Trade

Intellectual Prosperity

Leading Knowledge Center Important Military Base

Tripoli Castle

Naval City by Alexander The Great

Fatimad: Mosque in Castle

Landmarks ruined under siege

( unit

“Tarablous” by Arabs

Capital of Phoenecian Union 4-6th Cent.BC

Chrusaders

Capital of Mamlouk Kingdom two centuries

Leading Coastal City in Eastern Mediteranean

First Maronite Christians

Muslims

Battle of Yarmouk 636AD (Umayyad)

500

Lebanon (Revolts & Rebelleions)

1109 Raymond Saint du-Gilles

1000

Not concerned with Converting people

1516 War ‘Marj Da

1500

Arabs

Arab Europeans

French Mandate

Egypt Rule

1832

1516

(1623) Fakhreddine (Prince) attempt to te religious groups

h e

r of abiqâ&#x20AC;&#x2122;

1918

1840

Ottoman Rule

Official Port of Alleppo

APENDIX

1955 Abu Ali River overflows

Europeans Intervening in trade

1986

1982

Ottoman Rule

(1840) Druze & Maronite conflict

Syrian Occupation

Israeli Invasion

2005 Independence 1943 Independence

+ 320,000 Inhabitants 1954: Al-Mina Quay (1860) European Interference + 2 Syrian Ports.. 80,000 Inhabitants 41,474 Inhabitants

(1635) Executed by Ottomans

Linking Tripoli, Beirut & Aleppo 1960â&#x20AC;&#x2122;s Oscar Niemeyer Fair

20,000 Inhabitants Beirut to Suppleant Tripoli

Wealthy fam. abandoned old city

De-industrialization

1967: Palestinian Refugees 2. wave

Middle Class escapes old city to Azmi Christ.& Muslim opposition to Syria

People moved into Sectarian Districts 1860: French Soldiers

Lebanon divided into Sectarian Regions by Ottomans

Rafiq Hariri assasination

20000

Appendix - Interview Fatima Ambar Can be Translated on Request Introductory What is your full name? Esmi Fatima Ambar. 3ayshe b Lebnan mn el 58. 3omri mawalid el 41.

ments, little tourism?) Akid, lakan ma bi2aser? Ktir bi2aser! La2an kif ma mshiti betla2i zbale nas betkin mashie bel sayara bikebowa men edon. Bikebowa. Ma fi nizam. Fi fawda 3ena ktir. Fi fawda. El fawda ekle el deni. Do you think it realistic to apply a circular economical system in terms of waste management within 20 years. Eh inshllah. B izn el laah. La2an el jil eli 3am yetla3 hala2 ktir met2asr men el zbale w kelo dares w kelo fahman w 3am y7awlo y8ayro b hal balad. B2esn el laah bedon y8ayro fi ta8yir b ezn ellaah.

Relation to City Are you Lebanese? Ana surit al asel. Tjawazet kan 3omri 18 seni. Jit 3ala lebnan tjawazet men 58 w mazelt b lebnan w jebt awladi w tra3anna hon b lebnan w bheb lebnan ktir la2ano hiye ka2ano hiye baladi. Bas ma bensa baladi suriya. Have you always lived in Tripoli?(If not where else and how long in Tripoli? Eh ma 8adart lebnan Abadan, ela ka dayfe re7t 3end ahli jome3ten bas b trablous. What is your opinion of Tripoli? Ra2yi b trablous helwe ktir w nasa awadem bi7ebo ba3d bas nowaba menon mna7 7aramiye. Nowaba bi7ebo yfanso w ser2in el balad w terkin el balad mdamra w shaware3ha wes5a wel zbele wel nashe7 wel toro2 w kelshi bedik ya3newase5a w zbale. Bas mesh nasa. Bi7ebo ba3don nasa. El kbar hol el el rus el kbar nesyen lebnan aw trablous bel zet How would you identify/characterise Tripoli? (What do you think is the Identity of the city?) Bowsofa ena ktir 7elwe la2an binazari eli 7elwe. Ta2riban eli 60seni sekne fiya. Ktir b7eba. Are you proud of Tripoli as a city? Eh tab3an befte5er eni 3ayshe b trablous la2an ana w wledi hon– 3am elik eli shi 6o seni . ma ya3ni ana iza re7t 3al mina w jit awal ma betla3 3ala abu samra b7es 7ali tra7anet eno ana wsolt bl shu bedi elek maban abu samra. Eno isza nzelt 3al balad aw 3al mina awal ma berje3 b7es 7ali eno ana wsolt eno byetra7an albi. La2an eli 60 snei sekne fiya. Lama ana sakanet ma kan fiya binayat. Byen3ado 3al sabi3. What place in Tripoli means most to you and why? Kel trablouos b7eba. Masalan el mina 3endi ahel fiya wl balad 3endi ahel fiya, e5ti fiya w abu samra ana sekne metel ma eltelek men el 58. 7elwe trablous. Bas metel ma eletelk hal nowab w hole 7ramiye ma bya3mlo shi hemlina hemlin trablous. Mahmoule trablous aktar men kel lebnan.

What should happen to Tripoli for you to feel pride in being Tripolineans? Nadafe. W ysir ma ykun fi hal tashanojet el adyan w tsir el mo3amale – muslim – sunni… bel awal ma kena nesma3 sunni wala derzi wala shi3i wala wala. Abadan ma kena nesme3. Hala2 hada hal shaghlet fi tashanojet bel balad. Byekraho ba3d w fi jiran ma bte7ki ma3 jirana la2ana mathalan shi3iye. Yih hayde shi3iye ma bedi yaha yih hayde derziye ma bedi yaha. Fawda ktir. Min lezem yeshte8el 3ala hal ashya2? Hal nowab! Hal deni! Hal madares, jam3at kelo lazem yeshte3el.

There used to be a lot of tensions between different religions. Is this still the case? Do you think it gets better or worse with the new generations or is it the same? Bi7ayeti ma kan 3endi tashanojet adyan. Wallahi. Mesh 3am la2ano la elek. La ana wala awladi. Na7na men 7eb kel el adyan. El din huwe el mo3amale. El ensan wa2t eli byet3amal ma3 el tani mni7 bedek t7ebi 3asban 3anek. Bas wa2t bikun met3ajraf shayef 7alo, hayda ma fiki t7ebi 7ata law kan men meltek wala men 8er meltek. Na7na ma 3ena ta3ajrof abadan bel adyan. Kel el adyan 3ala rasna. (bas bet7esi bl tashanojet ben 8ayrek?) Akiid fi 8ayri ktiir. ¾ el balad iza ma aktar. Ya3no mano shi3i, w sunni w shi3i w 3alawi w derzi w kela hayed w kel el wa2t w kif ma mshiti btesma3iya. Ya3ni shi bi5aliki tekarhi 7alek men hal 7aki. Do you think tensions affect the city development? (few investments, little tourism, constant fear of anything happening??) Akid bi2asro. La2an betshufi el tofl el s8ir eli 3omro 5 snin bye7ki ma3ki shi3i wala muslim. Henne w 3am yel3abo el wled bara hek bye7ko. bi2aser. Fiki te7kili shway 3ala wade3 el zbale? Ana be2der e7kilek bel 7ara eli 3endi. Fi nifayat, baramil jambna menshen kel we7ed yshil zbelto y7ata bel baramil. Hala2 ma kel el jiran, fi jiran ktir binzalowa. Ne7na bel binaye fi 3ena sheroo2. Yali bado binazel el zbele fih w yali ma bedo binazele l zbele la ta7et 3l barmil el zbele. Bkun ana a3de ma besma3 8er kis el zbale we23 tik tik tik tik 3al el hada, w byenzel w b2ul yalatif 3ala hal zbale. el zbele mena zbale hole eli kabo el zbele hene el zbele. Why do you think people have been handling their waste this way? When being clean is such an important aspect of house holding, why are the city streets so dirty? Hene wes5in b byuton bikuno. La2an eli bya3mle hek akid bedo ykkon wese5 w wes5 b bayto w mohmel. Hayda hal ehmel bi5alolon. Bas hek ? a7yan bkun a3de ma7al ma ne7na seknin fi jnayne. Bikebo kis el zbale bi2ool diiiih w byef2a3. Metel el qzife byef2a3. Wallah el 3azim. B2elon allah yeb3etlkon kasr ejraykon ehehehe. Do you think the waste situation affects the city development? (few invest-

APENDIX

Appendix - Interview Fatate El Chami Introductory What is your full name? My name is Fatate Fawaz El Chami, I’m currently not working, I’m a student still (What do you study?) I’m Studying Nutrition and Dietists in the university of Balamand that’s in Koura. Koura is in Kalhat, it’s in the North. It’s 15 minutes away from Tripoli. What is your age? I am 21 years old, turning 22 very soon. Occupation I’m studying Bachelors, I’ve done high school.

the meno? (what are the vintage streets?) It’s wara burh al samak, a street where even tourists go there just to walk. It has really old buildings that have never got touched again and you can see el 3ete2 fiya, you know. It’s just peaceful to walk there. You forget that you’re in Tripoli eith all the 3aj2a and zmemir w hek. And I like Tal. If you put music in your ears. Cause Kaman you see.. Ana old buildings ktir bye3nuli. And when I see them I get really happy. If they get retouched they would look a-maa-ziing. SO yeah Tal and some parts of Mina. As someone your age, what do you consider the norm of a relation to Tripoli in terms of how you value the city? We love food of Tripoli, it’s amazing by the way. And uh, the beach. We sometimes go to the beach of Mina. To listen to the waves, that’s nice. Uhm.. We go to cafés to get to know each other. Cause we wanna get out of the society that we’re in w we wanna get out of the family life. So to socialize. Relationship to Tripoli is getting out of Tripoli..

Relation to City Are you Lebanese? Yes I am, Lebanese but I was born and raised for 18 years in UAE Abu Dhabi. So I don’t really connect to Lebanon on a high level. I’ve been recently trying to for the past four years, so maybe I have another perspective on Lebanon than the people that were raised in Lebanon.

What do others your age do in Tripoli? In Lebanon? Can you describe a normal day for me? Normal day I’d wake up, I’d have my Lebanese breakfast with my parents that consists of man2ushe, labne 5yar banadoura, batenjen m5alal ma3 bed.. Yeah we eat a lot, we love it. And then we have tea. After two hours of reading I should start helping my mom with the cooking. We do that, then we eat. Then my cousin comes over cause mom teaches him to study Arabic. Then I stay watching them and making fun of him. Then we go to the supermarket w 5odarji to get stuff. Yes we get our vegeatables from a local market because it’s really good. We get back home, menrateb el 8rad. Ba3den beshar ma3. Na7na 3ayshin ma3 ahli bnafs el binaye fa ba3den beshar ma3 3aylti. Mna7dar movie, mneda7ak, mne7ki 3an el movie. We literally have debates about the movie. Its really fun. That happens like until 3AM.

Have you always lived in Tripoli?(If not where else and how long in Tripoli) No I haven’t always lived in Tripoli, I lived most of my life in Abu Dhabi as I said. What is your opinion of Tripoli? OH! My opinion of Tripoli! It’s corrupted! It needs a lot of fixing, it needs a lot of brain wash for its people. They’re still living in the era of my Grand grand grand parents and that should change for our parent. But the youth are trying to change some of that but they need a bigger power because the political parties always play a huge role in it – in changing Tripoli and it’s environment. It’s corrupted in the mind set and in the pollution side because the only beach that’s very close to Tripoli that we can swim in is only one which is Chekka and there are a lot of others so that needs to change.

Can you describe an exciting day for you? I wake up at like freaking 8AM get dressed, and go out with my cousins, a lot of cousins, like 18 I’m speaking of. And we go to 3ala mant2a like 3 hours away that’s beautiful and breathtaking w we got here to have fun. Whether its games or hikes or just walking we do what we gotta do and we stay there like the wholeday having fun and you can’t even feel the time passing by, that’s how fun it is to go out in Lebanon to see the nature and stuff. It’s like when you’re in Europe you go on a train to another country. That’s how we feel like when we go to another city in Lebanon or antoher part. Then we finish and we gotta eat afterwards of course. Something sweet, Uh, get back home and we plan in the bus to have a movie night, which never happens because we’d be too tired. Yeah that’s an exciting day for me.

How are the youth changing, what are they doing that’s different? They’re trying to open up more and talk about stuff that are ‘3ayb’ to talk about. They’re trying to y3arfo el 3alam 3l meditation mathalan, cause to Tripoli people this is mas5ara, you know, like you shouldn’t talk about it, but it’s actually really good. It’s starting to grow on people’s skin. And they’re.. Sometimes. There’s a page called ‘We Love Tripoli’ that tell a lot of people to volunteer to grab the waste out of the beaches and stuff. And I think that’s really nice. To see people that really wanna clean their country. What does culture mean to you? Bullshit? Culture means to me our fathers being very strict. Wait shway. 3adat w taqalid? OK, I have two perspectives of culture. There’s this really nice part where they do specific stuff in Ramadan, eno byiji wa7ed bitable bel hayda, w hayed still b bilad el sham la2an’. And how they celebrate the holidays w hek, that’s really nice. And how we have the Lebanese breakfast and all that stuff. Bas what’s not really nice about culture is ‘oh my god, don’t wear this because your uncle or my neighbor might say something about you’, this is Kaman a part of our culture that we cant let go of although we are in 2018 ya3ne. so yeah… I feel like you’re my therapist.

What do you know of Tripoli’s history, that may inspire you or you think is worth sharing? Hala2 ana ba3ref 3n Othmaniyeen wl Franca lama sta3maretna. Ba3ref eno bena w kel hedol menon w ba3ref eno el esta3mar el farancy ktir 3azab lebnan bas ba3ref Kaman eno, ana eli ba3rfo eno howe eli awam el education taba3na. I don’t know if that’s true but that’s what I know. W ba3ref Kaman fi history ta3et al3et trablous. Yemken 3alam ma yshufuha shi bas na7na hayda el shi mnefte5er fih. W Kaman khan el saboun. This is a huge touristic place. Ba3ref 3alam men America lama ijo tourists 3la lebnanon ijo 3la trbalous kermel hada el shi. And they were like, eno kif wn2a5ado bhal shi. W Kaman sou2 el adim, hayda 3anjad biwarjek keef Trablous. Sou2 el adim fih kelshi.

How would you identify/characterise Tripoli? (What do you think is the Identity of the city) To others it might be the terrorist part of Lebanon. Tripoli is the lost history of Lebanon. And it’s sad because it has a lot of kanz of history. And it’s all lost and no one cares about it and they’re throwing waste in the streets like it means nothing w bidalon ysa.. In the past the Tripoli people were known to be the education people. And now bikunu mbahedlin w 3am ysabsbo w 32lon ktir la wara w they’re brainwashed by political stuff and it’s just sad to know that this is what Tripoli has come for, it has come to. I think it has a lot of potential if the right people put their hands on it. Are you proud of Tripoli as a city? Well it has lasted so long. It has survived. I’m proud of that. I’m proud of the history, I’m just not proud of what the people have made it come to. Okay maybe some political parties made them mad but that doesn’t mean you can do that to a city that has so much potentials. Ya3ne history and your grand grand grand parents were known to be full of education and stuff. So mad..

How would you say the influences of Turkish, French and other (occupations) have influenced the culture or life of Lebanese people? Meni qar2a 3an el othmaniyin shu 3amlin bas shway 7adra movie aw documentary 3n faranca. Ba3ref eno they literally traumatized the people of Lebanon. Eno 3azabuon. And that’s not very nice, eno sta3maret el balad metel ma hala2, 3adi e7ki eh? Israel 3amle b Falastin. Na7na bas kam seni, hene shufo edeh. W na7ne bas de2na hal shi la kam seni w our people got traumatized fa that’s not nice to sta3mro balad mana elkon! That’s our country! W ba3den, 8ayaroulna 7ayatna kelayaeta. Ne7na.. Sa7.. khalas. I don’t know much about politics. I watched a movie about it. Eno kano 3m bi2awso. Metel franxa kanet 3am bet2awes w xxx people were hiding and stuff and they have to talk French in school and so. W yeah that’s all I know. Social culture How would you describe the social culture of Tripolineans? It’s a mix. It’s not one thing. You have the strict parents, you have the open ones. And you have the ones that only are open in front of other people. Then you have the youth. The youth that come from strict parents are extremely open and then you have the other they’re closed and you have the other part in the middle. Everyone is just trying to find themselves, the youth. SO they try to socialize to try to get to know each other, to get know what they actually like and yeah. It’s not one thing., I can’t describe it as one thing.

What does it mean to be a Tripolinean to you? Ana men city 3ati2a. City adime.. ela ma3na, bas not a lot of people appreciate that. I do, I don’t have to be from Beirut to be all fancy and stuff. Are you proud of being Tripolinean? Would you tell others (that you’re a proud Tripolinean?) No. No. Cause that’s the truth cause I’m not. Of the present. No I’m not proud of being a Tripoli person because of its present not because of anything else. And because how others how the media portray us! I’m definitely not proud of being a Tripoli person. When you tell someone that you’re from Tripoli they go like ‘oooh shit, like she’s from a terrorist city’. And that’s not true!! That’s really not true..

How do Tripolineans differ from other Lebanese? How do Lebanese differ from other arabs? People portray us as terrorists. Or we live in a terrorists ity and are like ‘how are you surviving in that city, oh my god’ I’m like I live a normal life, what do you mean? Na7na nawar hek bishufuna. Which is not true by the way, you should come to our

What place in Tripoli means most to you and why? Ela ma ykun fi something specific.. I think I would Mina 3end the vintage streets and

house. Haha. And na7na men city ktir adime. Men city ma fiya kti fancy stuff. 3al ases. Bas that’s what the meaida wants people to see and it’s not true. Uhm. They’re shway close minded 3an other Lebanese. – Oooh they see us as the most open minded arab people and they like to the point like ‘oh my god, ma byeste7o 3n 7alon’, ans it’s not true cause in Lebanon fi ktir dyi3 fi ktir cities that and fi ktir different mind sets it’s crazy. It’s like a lot of countries in one country.

the floor. (on the streets?) The streets yes, it’s like come please ruin Tripoli even more. Uh. They throw their coffee cups their uh papers of their shawarma, all that stuff. What is your relation to waste? Do you throw waste on the streets? How do I feel? I throw my stuff in the bins, and when I see in the university the recyclable stuff I do them, and I do every year plastic waste recyclable stuff and I give them away. Uhm. What else. (Do you throw waste on the streets?) Of course not! I was raised in Abu Dhabi.

How do people your age interact with each other? (easily, gender based, not really?) If they know they’re in a trusted group they can easily interact. Eno talking, then like making plans. There are groups for volunteering , there are groups for gay rights mathalan, there are hikes. And groups for meditation. This kind of stuff brings people together. And it’s nice but if you’re sitting in a café and other one is it’s so hard to socialize cause you don’t know what the other person might be thinking. You don’t know the other person’s mindset is. Again as I said there’s not only one mindset in Lebanon, there are a lot and you don’t know what the other is, so it’s confusing.

How do people think of waste in this city? They’re mad, they’re frustrated with it. But you know what I think is ironic is that I saw the other day a woman complaining to me about it and then we got in the car and she threw away her paper shawarma out of the car to street. So you’re complaining about a problem that you’re causing as well. You’re increasing the problem. But I see some others helping like theway I said I help. But we need a higher power to help. Why do you think people have been handling their waste this way? When being clean is such an important aspect of house holding, why are the city streets so dirty? I believe that the the government should be very strict with them, ya3towon 8aramet, ya3ne when they throw stuff to the street, they should pay for it and ma ya3mlo wastat. Eno ok, iza enta mna3rfak ma btetfa3. La2 lezem yetfa3o. Then the people would go broke and the would learn not to throw stuff on the floor. That’s how I was raised in Abu Dhabi that’s what they should. (But why do you think ppl so careless throw their stuff away) Because they know no one is gonna y7asbon. No one is gonna tell them that ok you did this then there’s a punishment for you. They’re living like animals. (when being clean is such an important part of householding why are the streets dirty?) Exactly, la2ano bel bet fi emon t7asbon, in the house there’s the mom to punish them. In the house they have to clean it, but the streets they feel like a freaking.. for animals, what the forest means to animals, what the street means to them. Eno let’s do that and lets do that, no it doesn’t work that way.

Where do people your age hang out/go out/experience things? (home, outdoors, indoors?) Outdoors. It’s nature. It’s pubs, bars, it’s cafés, university. We get with each other in university a lot. It’s again volunteering and some stuff. Do you think people your age interact socially across genders a lot? In Tripoli no. In Tripoli it’s mostly no. Actually.. wait let me think about it. (consider your friends, the ppl you know) People my age interact interact across genders a lot yes. Social media plays a big role. And the groups I mentioned earlier. It helps a lot to socialize across genders. Do people your age socially interact across ages? Or across religions? Yeah, yes they do. You have tinder by the way, and the ages range. Then you have to groups. You’re not gonna ask the person like how old are you , they can be whatever age they are. You have a common interest at the end of the day. SO you get to socialize with a person because of that. Uhm it’s.. The age I don’t think the age is a problem. People, the youth here like to socialize to get to know other peple. On intimate level or friendship level. Cause you might benefit from that person as well. And help each other. For some people, cause as I said Lebanon is not one mind set, in Tripoli for the youth they don’t mind .. socializing across different religions at all. But for our parents age they don’t mind socializing but I feel like deep down they feel like they’re better than them. They’re still this small religion uh eno 7et. This wall of religion, it’s buried deep deep down. But for the youth I don’t feel like it’s there at all.

Given the current state of the country do you think people value their streets? No.. They love the streets, but they don’t value them. I feel like sometimes some people have this hatred towards it, they don’t care about it cause they go like wen el balad? Eno no one I helping them with their money situation. NO ione is helping with the education of their kids or the hospital fees or there’s no electricity so erfenieen el balad aslan. Do you think the waste situation affects the city development? (few investments, little tourism?) Oh tourism definitely. Definitely when the waste problem first happened, tourism decreased so much, very much. Like who’d want to come to a country that’s know for its waste problem, come on.

There used to be a lot of tensions between different religions. Is this still the case? Do you think it gets better or worse with the new generations or is it the same? It’s not the case anymore, cause there aren’t any more many religions in the city. There are still, there are still in small amounts, but most of them are the same. (hwat are the same) Muslim Sunni. If they see someone from another religion on the street he wont go fight him of course but its this thing that they feel like they’re better, they’re the right ones, the ones on the right path. Uh which I feel is very wrong, but they wont like go fight and get their gun like they show on social media. They just walk past them and its ok. They might even talk to them in a very friendly way.

Do you know of buildings that are soon to be demolished and what happens to buildings that become waste, do you know? No I don’t. What happens? Xxxxxxxxx Do you think it realistic to apply a circular economical system in terms of waste management within 20 years? If our parents die, yes. Ya3ne if that generation, the older generation won’t care! The educated youth, only the educated youth would care but the non-educated would think that this is utter bullshit, because no one educates them about this stuff. They think waste is waste. “what do you mean by recucling?”

Do you think tensions affect the city development? (few investments, little tourism, constant fear of anything happening?) Definitely better. The the last political party.. There ‘s a new political party that tried to get into the elections. It got some voices, more than I expected, but it will for sure get higher voices next time. And this political party it’s from the youth it’s not from any politician from the past cause ne7na 3ena bel election, the past keeps on coming back, that’s why there’s no change. SO when I saw a youth in the election, I was very excited. I hope that they win next time, cause they really wanna make a change in Lebanon, and they’re not saying things that are imaginery, they’re saying realistic stuff.

How do you transport yourself from A to B? (walk, car, Taxi, bus? And why?) Eberything literally. I’m not kidding. Like car, bus – bus only Beirut-Tripoli, Tripoli-beirut, there’s no, it’s not available (in the city). Taxi, which is the most annoyin part, I take it when I want to move around the city of Tripoli not only Abu Samra, and car when my mother is free to drop me off. I can’t do bicycle because fi ktiir jowar bel share3. ( do you walk in the city?) I do but not in Tripoli, osrry not in Abu samra, and I only walk in the morning and in places that I feel are safe.

Do you know of dialogue work and groups such as Adyan? Do you know other activist groups? In know that people can talk about philosophy together and meditation together and stuff. But adyan is it religions? I don’t know anything about religions. The youth here tries, what I notice from what I go tom they try not to talk about religions so they, because everyone has different beliefs they try to go for different stuff. Such as again philosophy and meditation.

What should happen to Tripoli for you to feel pride in being Tripolineans? Oh my God. People should change, people should get a brain wash. I would like for them to be more 7adaryiin. W ya3teno bl history eli 3ena yaha. W ba3den hene Kaman y2olo eno waw ne7na 3enna hek. Mesh y2olo eno oh my god, hala2 rej3in 3la trablous.. Nefsi ma 7es bhal sho3ur eno yih na7na rej3in 3la trablous. Ba3den.. Eno etla3 b trablous w 7es b aman. Eno mesh b aye moment momken ysir shi. Eh tkun andaf. Ma ysebo el 3alam w yzamro ktir. Basically being able to go back to Tripoli and not feel like OH SHIT I’m going back to Tripoli.

If and architectural space could be made in order to create a place for dialogue for peace would people use it? What is this, I don’t understand.. (A place where people could go and have dialougue about religion across ages, genders, religions, would people use it?) Yeah definitely the youth would. Only the youth with the courage. Some people are too scared. Waste Culture What sort of waste management exists in Tripoli as of now? Right now. I do know one problem that’s pising me off. Cause I can’t go to the beach. There are waste in the beach that’s causing rash and that’s causing us not to eat fish anymore. We are only allowed to swim in two beaches in the north which are chekka and batroun. For example there’re a lot beaches here and we’re not allowed to go there because of waste on the beach. For example my friend went to one of them that we used to go to, and uh she got a rash all over her body so yeah this is one waste problem. And of course I don’t need to mention the pollution in the air because of the cars. I literally keep on coughing whenever I’m in the cab or anything. Uh yes you have the plastic waste, you have the air pollution. There’s the pollution I call the air pollution, bidalon bizamro, I don’t know if it’s a real thing, but it exists in Lebanon (It’s noise pollution) it is, really? Okay it’s real, it exits, good! Uh.. What else. In don’t think we need more. Oh of course! They throw everything on the floor, all their waste on

Finally How do YOU think Tripoli can become the prominent city it once used it be? Honestly. For it to have both the history and the city. (keef?) Beirut mathalan is prominent because it has the malls it has that. What if Tripoli has the history, they retouch the history part and yjubu guides yefhamo, cause ana men el 3alam el Traboulsie eli 4 snin 3ayshe fi ktir eshya ma ba3rfa 3n trablous. Eno betle3 3la ma7alet ab3ad b 3 se3at xx. La2ano mratbina aktar. Me3tnenin fiya aktar. Fa law bye3tno fiya b trablous bas at the same time walla bya3mlo two malls where they have international stuff uh ba3den mathalan two hotels. We already have one that looks very vintage and nice in meno in Mina. I don’t know how many hotels, but I know one, only one in Mina. So more hotels, more malls, to retouch the history, put guides, y3tno fiya. This city would have both. Xx Eno how amazing is that? And we have beaches as well if they take care of it for it not to smell like shit.

Appendix - Interview Maha Badawaki Introductory What is your full name? My name is Maha Ali Badawaki What is your Occupation? I’m 29 years old, I’m a Teacher, I’m a science and English Teacher at the same time. I studied English literature at the Lebanese University(LIU). I have a bachelor’s degree and I’m pursuing my masters. I have not finished it yet. What is your age? What level of education have you done?

so thye consider the city doesn’t really give to them what they’re asking in life. It depends on other things other criteria whether you have it whether you’ve earned it or not. It’s like the student who loves the subject only because he gets good marks in the subject. And if he doesn’t get good marks he thinks that he doesn’t like science or whatever so it depends, it depends on the result. What do others your age do in Tripoli? In Lebanon? Well many are unemployed, unfortunately they’re unemployed. And I know other they’re unemployed because they are seeking that job with that huge salary. And we we don’t have this thing right here in Tripoli. You might have it in Beirut or in other cities in Lebanon but Tripoli is considered a poor city compared to other cities.

Relation to City Are you Lebanese? I am Lebanese, since I was a kid. I have not other nationality. Have you always lived in Tripoli?(If not where else and how long in Tripoli Always lived in Tripoli. I’ve traveled here and there, but I’m Lebanese and always lived in Tripoli.

Can you describe a normal day for me? I’m going to describe a normal winter day, because I have job as a teacher. I would wake up at 7am. 6.45 I think, ok? And I would prepare myself and head to my job. I remain there for about 3 o’clock. Then because my salary isn’t that.. It’s not sufficient for me, ok, but I’m, it’s ok I’m satisfied, spiriturally, because I’m still holding on to my city to my family, even though my salary isn’t sufficient, however I private, I’m a private teacher, I go from my work, mt official work to teach other students at their home. And I teach others by hours. Then I would come back at about 6pm, then I would, later I would sit with my family, have dinner with each other, I would like if I’m not really tired I would watch a movie because I’m a movie fanatic. In English of course, ok? I watch Arabic series not movies, ok? I don’t watch Arabic movies I watch English movies. I would go to bed by 11.

What is your opinion of Tripoli? It’s quite a lovely city, regardless of the corruption, the waste and everything negative in it. But I think that I’m patriotic when it comes to Tripoli and I love it. And ya3ni I’m loving it now more than before. I’m getting mature and I’m really thinking that Tripoli is like the most suitable city for me right now. What do you associate with the word culture? Culture.. Culture it means language, it means traditions, it means hospitality, it means how you treat the others. This is what culture means to me. (What culture do you think exist in Tripoli) I think that Tripoli is among the cities that have preserved some really good criteria when it comes to the word culture. We’re still hospitable, we still manage to treat everyone with good attitude. Xxxx Lovely people when it comes to. If you want to compare us to the Lebanese across the country.

Can you describe an exciting day for you? An exciting day for me is a day off from work. I would be really excited. The thing is that we don’t have much activities here to do in Tripoli. We have like, if you wanna have fun you go to a restaurant with your friends, and you have dinner or lunch with each other. I think that staying at home for me is much fun. Reading a book maybe is funnier even, ok? So I’m not really sociable on a big scale I have my small circle and I’m really happy with it. (what does the city lack?) Diversity. Diversity of entertainment facilities. (What kind of entertainments would you enjoy?) We don’t have an amusement park. We don’t have a DECENT amusement park. Come one, like big city the second capital of Lebanon, does not have a decent amusement park. Come on.

How would you identify/characterise Tripoli? (What do you think is the Identity of the city?) It’s a touristic city. They don’t come unfortunately because of the LACK of advertisement when it comes to Tripoli. They do not advertise it as a Touristic city. They advertise Byblos and Baalbak and whatever. However we have a castle, we have all the facilities that would make Tripoli a touristic city but I don’t know it’s something political I think. It has the potential, it needs improvement and I think that tourists will come.

What do you know of Tripoli’s history, that may inspire you or you think is worth sharing? Tripoli is know by being madinat al 3elm wal 3olama’. IT means that it’s the city of science and scientists. Ok, science and scientists mainly religious ones. So we used to have many religious people in Tripoli. So this is one thing that really marks Tripoli. This is the thing. Another thing – Tripoli is known as as fayhaa’. It means the aromas, because we used to have like millions of shajar el laymoun, yaa’ne el lemon trees, ok. So the city is known of its aromas, so this is something really inspiring when it comes to Tripoli. And still right now, we sense it, we smell it, during spring I think, But not much like before. (how many years ago?) Not really long, like 20 years ago. It was still there (after war). I wanna tell you something. Have you heard of the area Dam wl Farz? It used to be like if you look at it from here, you will see all trees, there were no buildings here, ok? So they bought it from the government and they constructed it, unfortunately. At my school where I teach we have like on field with lemon trees and the aromas come into the class. Mixed with the waste aromas I think.

Are you proud of Tripoli as a city? Not quite actually. I’m not proud. Because as I said earlier I feel like I’m really.. I’m not openmided when it comes to people who speak negatively about Tripoli. However I know that Tripoli needs a lot of improvement. And I’m not really proud of what Tripoli is right now. It was a lot better years ago. 30years ago. 20years ago. As people used to tell me what Tripoli was it’s really devastating when you look at it. What does it mean to be a Tripolinean to you? Are you proud of being Tripolinean? Would you tell others (that you’re a proud Tripolinean?) Iam actually. Really. Really proud. – Well I want to tell you something. I would be proud to tell foreigners that I’m Tripolinean, more than to tell people coming from Beirut or other cities, do you know this? They think that we’re very poor and uneducated, ok? People in our country think that we are like this. However forerigners are more openminded and they’re ready to understand us, and understand our culture more.

How would you say the influences of Turkish, French and other (occupations) have influenced the culture or life of Lebanese people? I wanna tell you something is that Tripolinean people are more influenced by Turkish emperors more than French ones. Even though that most of the school teach French as a second language besides Arabic and English is like the third language. Here in Tripoli. But because most of us are muslims ok, and muslims are more impacted by Turkish than French. However French have yaanee, undoubtedly in many ways in our food in our attitude our language, everything, ok, so you know like nehna b Lebnan men oul ‘Hi Kifak Ca va? So, like Hi how are you, cava? We use three languages like normal. Even if you studied at school or not, this is how we speak.

What place in Tripoli means most to you and why? What place means most to me..? I don’t have exactly a particular place, however I think that when I enter the old souks, ok, the old souk, ya3ne al aswak, ok, I feel nostalgic because like b7ess like this is the identity of Tripoli. I don’t like really going to the beach, this is like found everywhere, but the old souks roads whatever thery’re not found everywhere. It’s like the point that marks Tripoli. As someone your age, what do you consider the norm of a relation to Tripoli in terms of how you value the city? When I was younger, not too much younger, like 5 or six years years ago, I used to dream of getting xxx, because Tripoli was not like the dream city that I was thinking of. However right now people, my friends, my age, now we’re getting more mature and we started to value more our city. I think that, uh can you remind me more about the question another time? --- I really value the city and people my age I’m not gonna speak generally however I know people that share my opinion, other they don’t because maybe they haven’t found their dream job,

Social culture How would you describe the social culture of Tripolineans? They are really like lighthearted and open hearted, they yaanee they have the tolerance of others. They’re lovable people they love each other, they care about each other, if someone is having troubles facing obstacles in his life I think that many will come at their help. (does this go across religions?) I’ve noticed so-

mething. Most people think that muslims only like helping other muslims and Christians help other Christians. But no, here in Lebanon, like we have friends of many religions, and we are like ready to help whoever in need. I can help you even if you’re Christian, but if we are politically different, even if we both are muslims I will not hel you. Ha ha. This is really like sarcastic.

I’m not gonna be like a perfect person. I’m a Lebanese and I throw garbage on the streets. I throw garbage on the streets. BUT if I’ve seen that the waste problem is being resolved and we have like recycling, I would be among the first ones to adhere to these rules when it comes to waste. But right now, no. If you want change you have to change yourself haha. Not all the time do I throw the waste, if I don’t have any garbage bin near me. Sometimes I swear I out the garbage inside my like bag, but others I think why not. I’m a Lebanese.

How do Tripolineans differ from other Lebanese? How do Lebanese differ from other arabs? I’m not going to say, they are really simple people. Simplicity occurs in the soul of Tripolinean people. Which is like lacking in most of the cities. – They are very different, because as you said we have many religions, and we are affected by different countries that have occupied our country, so we know things, we are ‘open’, we go to places others do not go. So I think we’re like more open towards other cultures, this is what really marks Lebanese people.

Bte2raf el nas men el zbale? Yes, like you see people be like aarrghh what this odour is, this is causing cancer, what this pollution like we have all kinds of pollution and whatever. But they just talk. They some of them throw garbage from the seventh floor and speak about garbage. They’re so disgusted about garbage. (Her mother calls.) Maha: are you understanding mama?

How do people your age interact with each other? (easily, gender based, not really?) Like even if we are living in a poor city, we all have like smart phones, we have laptops we go places, ok. Into a restaurant, we don’t have much places to go, we go to the beach and look at the sea. This Is really boring sometimes, ok. Gender based as you asked? Yes gender based I think. We’re still a conservative city. Where it’s ok to have like a male friend but we cannot hang out with our male friend. Like we can say hi how are you, and end of conversation. There are no like hanging out with each other like, nowadays the new generations, those who are like 10 years younger than me, when it comes to my brother who’s like 20, it’s ok, he goes with his girl friends who happens to be girls. It’s getting more normal right now, but for me I don’t go with my male friends. If it was (large goup) I would go. As I said earlier, I have a small circle.

What just happened? My mom called me because she heard me. She said that people are not disgusted, they’re not really bothered, because if they were bothered they wouldn’t throw garbage on the streets. Why do you think people have been handling their waste this way? When being clean is such an important aspect of house holding, why are the city streets so dirty? Because they’ve seen all the companies they really reached out to help us, and the politicians refused them because there were no financial profit of it. So they know deep inside, that here in Lebanon with these politicians we wouldn’t have any improvement when it comes to waste. Given the current state of the country do you think people value their streets? When it comes to the streets, fi hefriyet. Why would I love the roads if I cannot really walk on them, if I cannot really use them? They are all, yaanee kelo 7afriyat, kelo mtabbet w kelo wasa5, of course I wouldn’t love it. I wanna tell you something long ago told me that those who throw things in our streets are not really need when it comes to their house. It’s a reflection of your house. It’s a reflection of my, because I’m really sick of it, so it’s a psychological thing.

Where do people your age hang out/go out/experience things? (home, outdoors, indoors?) We still visit our cousins our families our neighbours, so we go to other people’s houses. So we have this social interaction which is a bit intimate. We’re conserving this value. Do people your age socially interact across ages? Or across religions? Yes they do. They do. I know some that when it comes to interact across ages they would see it that young people are a bit unaware, too immature to become friends of. But personally I’m like friends with my students xxx we go to the movies with each other. So Yes, I’m willing to socialize with many people with different factors. I used to have a Christian friend, back at my high school. Right now I don’t have that much personal relation with Christian friends, but I know like friends from INstagram that I’ve met and we talk about two or three times a week and we’re friends.

Do you think the waste situation affects the city development? (few investments, little tourism?) Here in Abu samra, jabal el zbale is really far away. You have to believe me that we smell it sometimes. We smell it here. So of course it affects the city developments. And why would investers come to open shops and factories when they know that when you get out of the building you will smell waste, you’ll smell the worst aromas ever. I think that tourists they come to Tripoli they wanna se like touristic monuments. They don’t really judge us, ok? Tourists might be lighthearted more than us. We judge ourselves more than tourists.

There used to be a lot of tensions between different religions. Is this still the case? Do you think it gets better or worse with the new generations or is it the same? Not apparently, but I think it’s hidden. It’s still ther ein their hearts. Cause people are sick of these civil wars that happened here especially in Tripoli. People are sick, they wanna work, they wanna make money, they wanna live normal, so they are like yaanee ‘aam yekebto el eshya. Yaane it’s hidden ok? --- They’re getting better. Because like the new generation they’re not really religios. They don’t think that I have to like go to there and make fun of that based on their religions. Do you think tensions affect the city development? (few investments, little tourism, constant fear of anything happening?)

Do you think it realistic to apply a circular economical system in terms of waste management within 20 years? I think it’s a must. It’s a thing that is a must to do. Buts its unrealistic when it comes to us. It’s a bit contradictory what I said. We have many leaders and everybody thinks that Tripoli is his, his property. So if he like someone gives the idea of having this circular economy, the other would be like a bit jealous and he would say why would YOU help Tripoli, I should help Tripoli, no I should help tripoli no I should help Tripoli and not one helps Tripoli. Ok? Because each one wants to have the credit. How do you transport yourself from A to B? (walk, car, Taxi, bus? And why?) We don’t have busses here in Tripoli btw. This is something that you should know. We don’t have busses, we don’t have public transportation here. Ok? We have taxis. I walk sometimes, I have my own car, when I go to my work I use my car. But I like to walk from time to time. Most people go to work ‘ala al Mina area,. Well I hate it. I’d rather walk like in all Tripoli except al Mina. I walk eherever I have a chance to walk, but mostly in the city center like Tal, Azmi, Miteen, full of people. Where the souks are there.

They don’t affect it, they have affected it the past 20 years. This is one of the reasons why Tripoli even if it considered to be a touristic city there are no tourists in it. Ok? Do you know of dialogue work and groups such as Adyan? Do you know other activist groups? I don’t know. We don’t have like, it’s not really advertised so you would be aware of their existence. I wouldn’t be interested in these. Because I’m not really convinced of the outcomes of these groups.

What should happen to Tripoli for you to feel pride in being Tripolineans? There are many things that should improve here. We should manage to agree on something. When we agree on something only one thing, improvement will lie ahead. If we are going to continue on arguing about everything, nothing will happen, so Tripoli would improve if agreement takes place between politicians mainly.

If there was a space/architecture that could encourage this, would people use it? No. They wouldn’t use it. They’re too busy for this thing. Because like we had politically I mean, we’ve seen politicians having these meeting with each other, when it comes to religions and politics and the outcome wasn’t really flourishing. It’s all talk, we’re sick of talking we need action.

Finally How do YOU think Tripoli can become the prominent city it once used ot be? Advertising Tripoli. You have to advertise Tripoli. And by advertising Tripoli it means that you are making something right in Tripoli. And when you are making something right in Tripoli, it means Tripoli is becoming healthier, it’s getting better. So it’s like a chain, it’s like a cycle.

Waste Culture What sort of waste management exists in Tripoli as of now? Xx that only collects waste. That does nothing with it. So don’t manage waste, we just pile them up. I can show you. Do you see this mountain? It’s like ‘jabal al zbale’, it means the mountain of garbage. It’s here. Have you seen it? The brown mountain, do you see it? So we just pile it up. We don’t manage here. What is your relation to waste? Do you throw waste on the streets?

Appendix - Interview Mike Wehbe Introductory What is your full name? Okay, uhm, I’m Mike Wehbe. My given name is Mike Aboud. Kinda arab. My parents are both from the north of Lebanon, my grandmother is from Tripoli. Uhm my mother was born and raised in quwait my father in Beirut. So we’re very close to the city. We’re very in touch with it, because first of all we are very xx here. Getting to our hometown. And Oh btw I study mechanical engineering in Balamand. Kind of a bad university, I wouldn’t advise you to going there. Unless if you’re book smart, if you’re book smart then go ahead.

before, I’m sorry.. I believe that everyone that has had the experience of being here has a much hardened personality, a much hardened state of mind. So uhm. Obviously the extreme of something not to be very proud of..? But I mean being hardened is such a valuable trade, and you can pick it up really easily living here. I’m proud of being from Tripoli (But would you tell others?) Of course, why would I not tell others, that I am being from here? What place in Tripoli means most to you and why? Uhm, alright this could be a bit polarizing, because some people do not agree that Mina is part of Tripoli. However, there’s this place called Abu Fadi. It has THE best seafood sandwiches ever! And my mom used to take me there. So that place holds a very like I can.. It hits me in the gut. I love visiting that place. I go there everytime my mother gets here. I feel like it’s a crime if I go there without my mother to be honest. Like that place really you know makes me feel some sort of way.

Relation to City Are you Lebanese? Yes, I am Lebanese.. Have you always lived in Tripoli?(If not where else and how long in Tripoli?) No, I have not lived in Tripoli.. Uh my family does. However I was born and raised in quwait. What is your opinion of Tripoli? It’s a beautiful city. There’s a lot of heritage here. Theres uh . people here are very passionate to different things. And it’s very .. well on the surface it looks very stagnant and stale but when you get to know people you get to realize how multicultural it is. I see something beautiful you can’t say that about many places.

As someone your age, what do you consider the norm of a relation to Tripoli in terms of how you value the city? I’m certain there are a lot of people in the city close to my age, that feel the same way that I do. However knowing how diverse this city is, I wouldn’t be surprised to see people sharing different states of mind. Attitudes towards to city. What do others your age do in Tripoli? In Lebanon? We can touch on culture again.. Most of my friends and I we tend to hang out closer to mina. Like if we’re really hanging out to timiz? It’s a bar. Over a certain aspect of the culture does not prefer that kind of setting. For their young ones.. is there any better way to word this..? (Don’t mind what other people will think of what you have to say. Your life is just as much a part of the Tripolinean culture. Don’t be afraid of stepping on toes.) (cat interfering) Personally most of the time. (HONK!) hah.. Personally most of the time I hang out at timiz. It’s like in Mina. It’s a very nice like little bar.. kinda crammed at times. It’s a very nice place to go. But there are so many things you can do here.. like uh you know how cafés are such a thing here right now? There are so many cafés everwhere. Like there’s this place very famous café called Rasif. Uhm I recently found out that the original one is deeper into the city. And seeing how modest and like cozy the place is is just amazing. You got cinemas, you got malls, you got, anything you can ask for here. (you’re very very positive, do you sense that? (lowers voice): yes…

What do you most like about Tripoli and what do you dislike most? I like.. the thing that I like most about Tripoli is like the way its evolved. Like some people would definitely disagree with me but I think the way it moved with culture and sustained itself itself throughout all these years to something amazing it amazes me. You can go through some really old streets and see some very preserved buildings and general streets and you wonder how did it go through all those wars and still sustained itself the way it is. Like there has to be a passion for the city for people to take care of it the way they do. The thing that I dislike the most about Tripoli is that it tends to be polarizing.. people.. I cannot.. I do not like generalizing people but people tend to be very protective of a certain belief or a certain ideaology or a certain state of mind and it tends to harm, not harm but it leads to arguments. And people here tend to care a lot about their egos. I’m not generalizing, but that’s a fair majority of people! Sorry Tripoli…

Can you describe a normal day for me? I wake up. Well personally I live in an apartment that’s on, it’s like more on the outskirts of the city. And I share it with my sister. My parents are still in quwait. So I tend to wake up a bit early and make coffee. Turkish. As we call it, ray2a, like steady. And I’m off to university, I come back… Am I on the right track with the answer? Do I start over? It’s okay, I can continue? This is gonna be in the blooper video right? I come back, there’s a little café underneath the house, the building, the residence. And uhm we usually order the plate of the day. Uhm come back up. I study. If I don’t feel quite confident in what I studied I head over to starbucks, get a fresh mind, study there, uhm or I head to any other café really. Depends on what, like people that are coming with me, depends on what they like. I really don’t care, I just get black coffee. And I got roasted because of it. Who drinks black coffee? Anyways if it’s a weekend, if it’s an easy day, if I don’t have a 7:30 in the morning, like the next morning, I head to a pub. Or Batroun is very nearby, so we go there, we have a beer, we come back. Don’t stay up like that much. On a weekday we’re only out until like about 12 or 1 in the morning, that’s like tops.

What do you associate with the word culture? Culture is,.. Culture to me is something that’s passed down from generation to another. It could be.. I think it includes like tradition, behavior and state of mind. Those things evolve as does culture, as does culture evolve but a lot of it stays with the culture. (can you point out some of these things more precisely to me?) We can talk about talking. I mean the accent is very prominent. Does that relate to culture? (maybe if you want it to?) How would you identify/characterise Tripoli? (What do you think is the Identity of the city?) It’s not modern for *bleep*.. aha. Tripoli is very stubborn if you ask me.. Like ok, I can say unique but that’s very vague.. uh.. a very accurate way to describe this area is that it’s stubborn. Like if you look around if you’ve been here 10 years ago? The streets are the exact same.. Like they renovate a bit, they change a bit but they’re always like true to who they are. And I like. There are a multitude of words that can describe this, but I just see it as a like people being stubborn, and It could be a good thing, I mean it in a good way.

How would you say the influences of Turkish, French and other (occupations) have influenced the culture or life of Lebanese people? Now different people here carry different trades of those occupations, but for sure all these occupations have a mark on the city. For example the educational system here teaches French as a more relevant language than English. However that is taking a turn recently. (camera went out) Like the education system here focuses more on French than English and that’s like from the French occupation of Lebanon in General. Well the Turkish occupation was abit more strict. It was abit morereligious and you can definitely see around like it’s alright it’s uhh. Yea.. I’m gonna end it way before. I’m not gonna touch on religion.. I’m not gonna touch on Ottoman. Just because like religion here is just something so like.. I’ve grown up in a society where all my friends were muslim, and I’ve embraced the religion uh. Very comfortably. Like in quwait, quwait is an Islamic state. Like I’ve been raised with certain aspects of the religion in the way my mother raised me. However it’s so very frowned upon in these areas to even bring up the topic of religion. So sorry, I’m just really not accostumed to speaking on it.. can we bleep out something? I can’t believe Danish people, like people in Europe in General, I’m gonna get my hands dirty here.. But I don’t want this* to hear me. So I was with someone, an exchange student from Europe and I found out that they don’t have shatafa in Europe.. (No, not at all. People don’t have shatafe? We install our own shatafe! We do) So just tissue works with them…? No washing..? (but that’s also very Muslim, just saying) Well that’s what I mean, we’ve been like really arab where.. Having most of our friendships and acquaintances are relationships with muslims, people being raised with that like part of the culture. Personally I don’t feel like an outsider, when I enter a Muslim household. (why are you covering this tho?) Cause it’s very controversial. Because okay uhm, other Christian people here, do not

Are you proud of Tripoli as a city? Yes.. hands down.. Yeas I am proud of Tripoli.. What does it mean to be a Tripolinean to you? I’m trying to find the word but like in basketball when like there’s someone that goes trhough a lot and still makes the shot. Like we call them a bruiser. Like he can get hit on his way to shot, but he’ll still make the shot and we call him a bruiser. Like the city is. Like it can go through so much and through phases where you go like ok this area is not gonna come back again. It’s not going to rilve what it was before. And if you look around it’s just beautiful how you know the.. there’s so.. like th life is still here. Like you can still see what it was famous for.. It’s a buiser city. Ehehhe.. You used to live in another country right? What made you decide to come live here? Ooh.. Now you’re just opening up old wounds… (let’s skip the question?) No, it’s alright. I was born and raised in quwait. British school system, uhm. Tried to go aborad uhm,.. Some family problems led to me staying closer to quawit. And Lebanon is my home country. The north of Lebanon is where I call home. So the best place I could think of, the best place I could find was Balamand. And so I ended up coming here. Balamand is like 15-20 minutes away. Are you proud of being Tripolinean? Would you tell others (that you’re a proud Tripolinean?) I can so.. I can that I’m proud of being Tripolinean. See I’ve never heard that word

think the same way as I do. They’re very religious and I do not see why. It’s something I just can’t understand, those people like.. Those two groups share so much similarities. They fight over the silliest things.. And I feel sorry for all the bridges that could be built rather than burnt because of this. It’s just.. Europeans need shatafe. Guys please like..

are still stuck in the previous years, from the civil war, where their families are very strict upon that, I think the trend is still continuing there - a negative trend is continuing there, however I remember, I personally don’t remember what point in time, but my parents told me about a point in time where people from different religions couldn’t even speak to each other. It was just violent and chaotic. I see the way that we are living now is significantly xx, and with the way our younger generation are more exposed to reality of the world and to different opinions and to educating themselves beyond borders of a household people have become more open to interact with other people from different religions, from different viewpoints. No more.. Is stable a.. Like non-violent manner.

Social culture How would you describe the social culture of Tripolineans? It tends to get very divided. Uh. Specially in terms of class and religion. Which is not something very nice. But that’s the truth. That’s the sad truth. And this I not because of like ok, class and religion seperates people here, however it’s not because of those subjects that they are used as separation. Our generations is living the after affects of the civil war that happened before and the people that are ruling the country now.. are the same people that fought in the civil war. And so their mentality and their separation has led to the separation of our generation as well. Now most, a fiar majority of uh people in our genereation do not agree with our parents’ mind sets. We do not think in the same way. However just by the way a home is created, the way uh people talk within a household, some of it has to get passed on. Like it’s natural. It’s also very sad. How do Tripolineans differ from other Lebanese? How do Lebanese differ from other arabs?

Do you think tensions affect the city development? (few investments, little tourism, constant fear of anything happening?) Definitely. Well it definitely affects it to an extent. However the area has many touristic sites, people always visit Tripoli when the. When a foreigner visits Lebanon, Tripoli and Mina if you cinsider it part of Tripoli, are still necessary attractions. People WILL always visit here, uh some people are a bit faint of heart, specially to what the media says, but a lot of it is exaggerated. I can walk here at midnight and be very confident at how safe it is. It does affect touristic revenue, but to a very minimal extentI believe. Waste Culture What sort of waste management exists in Tripoli as of now? I don’t know of many waste management companies. If they are, they are doing a really poor job at it.. I think it’s.. (adhan..) Howeever I believe the real problem exists, I believe that’s coming in further questions right? (go ahead, answer anything, I just skip anything you cover) I believe the problem starts in the way people are like brought up in households. And littering should be fined heavily.. Like uh. People toss around plastic, paper. Paper is a bit easier to degrade but.. are a bit more biodegradable, but uh It’s so not an excuse, that’s what any Lebanese person would tell you ‘paper will biologically degrade’ but.. it should be fined definitely.

You look around here you see a more significant number of people that are underprivileged. And it’s the trend. You are very close to the north of Lebanon. The more north you go, the poorer.. Poor is not a very friendly word.. The less privileged people are, because it’s, this is what my parents tell me, it’s because it’s further away from Beirut. Like uh, you go further north into Tripoli and the more underprivileged it tends to get. Lebanese people tend to be more diverse than other arabs, that’s for sure. However Lebanese people are everywhere. I’m sorry, are there Lebanese people towards the rest of the world? Ok alright I’ll stick to arabs right now. There’s a great number of Lebanese people in the gulf. And in Egypt and along north Africa.. I’m sticking to arab speaking countries right now. We are a very, like it’s a very small country, but our population outside of Lebanese soils is massive. I do not know specific numbers, but I can bet that it’s like the top in like the arab region of countries. It’s a small country with a dense population, most of other arab countries are way less densely populated and within this area, people are very diverse. In terms of culture, in terms of heritage, in terms of religion. You see Lebanon, and Tripoli itself was a triding port and our blood is very intermixed with so many different other cultures that like, but I’m sorry – I’m white, my sister is dark enough for her not to be considered white. Siginificantly darker than I am. (pause – emptying space on camera) (dialogue)

What is your relation to waste? Do you throw waste on the streets? NO… When we were growing up, my mother was very strict upon that, because wherever we lived, wherever we xx in Kuwait or in Lebanon or in a touristic place we should always respect the land that we’re in. We should never toss away our waste. Plus all these areas, you can find a dump, a dumpster, a public trash can within 10 meters apart. And it’s something that confuses me, how can a person just toss something on to the ground when like the appropriate place to trow them is very nearby? Why do you think people have been handling their waste this way? When being clean is such an important aspect of house holding, why are the city streets so dirty? I personally don’t think it relates to it, it’s just how a person is raised in a household. Uhm, some people tend to be abit messy, and that’s alright but I believe that public hygiene is very necessary in a public society. Especially in a society that’s trying to conserve its heritage, it’s touristical attractions and what not..

So how do you feel about these questions? Yeah I could have opened up a bit more in the beginning, like not being scared of those topics.. But as I said I’m not really accustomed to speaking of them so.. (See I am) It’s because you have freedom of speech there.. (yes but you know what) You don’t have to carry a knife in your car just in case someone disagrees with your – I’m sorry’ I do not, but everyone advices me to.. (I think this is completely fair, but I’d like to point out that there are groups within this country that really strive for dialogue between the different religions and cultures. They really work on it. SO if it’s something you want to talk about and you’d like to learn how to talk about, you can join these societies.) –Whispering: This is not my house… (talking in lowered voice, unclear..) I do not know the limits of this household.. (I think it scares you, you seem tense about it.) Yes.. (Can I say something? You seem so much more positive than xx. And I sense that if I interview xx as well, there’s gonna be much more negativity.) I guess it just the way my mother raised my sister and I, we’re always like ‘glass half full’ people. The world could be tumbling down around us and we just ‘alrigh we do what we have to do’. I woke up at 6, and I only got like 3 hours of sleep I woke up, I got my shit done, came back home and slept. I work too xx? I’m not a kid, I just act like one cause it’s easier. And I know you’re judging me right now (No, why should I be judging you?) – Is that pepsi? Hahha. .

Given the current state of the country do you think people value their streets? Tripoli is such a large city per se. its very close I believe in terms of size to Beirut, and so different areas act differently towards waste management. Certain areas are very frowned upon to just litter on the streets, while others they litter very often. Like to an extent where it’ tends to have a specific stench, you know the stench of waste.. Do you think the waste situation affects the city development? (few investments, little tourism?) There’s definitely a relationship between waste and city development. Should I elaborate? You see, whenever a project comes up, one of the biggest issues is in maintaining a project, especially in larger scale ones, is maintaining the cleanliness of it. I’ve seen it in engineering, engineering courses within the university, within… courses, conferences where they really stress upon the cleanliness of a city, especially on how it affects city development. It is stressed upon by higher ranking people in the engineering fields here, however it’s not acted upon by the government or by the govering body of the city. Do you think it realistic to apply a circular economical system in terms of waste management within 20 years? There could definitely be a positive trend in applying such a system, applying a circular waste management system in the city however it would take more than 20 year. Like certain areas would progress much differently than others. Some areas would definitely encourage and abide and try to aid its development in the best possible way, however cartain areas are not too keen upon that. They have much greater personal requirements than waste management.

How do people your age interact with each other? (easily, gender based, not really?) It’s very normal. Real friendships here develop with a very brotherly bond, and the way it arab households are, we are very.. (noise in the background) Friends here tend to share brotherly and sisterly bonds, it’s the way arab households are. We are open to accepting people and treating them like family, just as long as they do feel like family. Like my friends come to my house whenever they want. There’s no time limit, like nothing in the way of it. My mother treats them as though they are like her own. It’s just the problem here is that when people interact with each other they tend to judge people before they get to know them. That ticks back the whole class-religion issue, but that’s just the way it is here..

How do you transport yourself from A to B? (walk, car, Taxi, bus? And why?) You see, we don’t have public transportation. However we do have those buses that take a very minimal fair. However after a collision that I was involved in, my mother sent me her car from Kuwait, and the risk is still there, driving here is out of this world, you have to be really talented and skilled to drive here, but it’s definitely a hardening experience. Yeah I drive..

Do you think people your age interact socially across genders a lot? It really depends on which side of the cultural sprectrum the two people are.. like the man and the lady. Just because some households frown upon male and female interaction, like not saying anthing specific, it’s just the way it is. In our circles I believe it is a very natural thing for a man and a lady to interact with each other. Though respecting cultural, social, and you know family limits. Do people your age socially interact across ages? Or across religions? I feel like the stigma of older people are wiser standing to fade, and I see it as a good thing. I myself as a 21 year old can be friends with people much older than my age or much younger my age. The trends is very positive, it’s a positive trend., the way I see it. This comes down to particular households themselves. I am Christian myself, however I can say that a majority of my friends are Muslim. I don’t really find it as a difficulty for Christians and muslims to interact you know, live with each other. However it differs from one household to another. Plus I think an influence of Kuwait still stays with me upon this matter, upon this subject. There used to be a lot of tensions between different religions. Is this still the case? Do you think it gets better or worse with the new generations or is it the same? The trend towards interreligious interaction is definitely positive howeve.. people that

What should happen to Tripoli for you to feel pride in being Tripolineans? I believe uh, unity. The city really needs it, the city really needs unity. It really needs the people to unify, regardless of beliefs of their differences of whatever has happened in the past, people here need unity. They need to unify themselves. It’s a shame to just argue over something that happened decades ago. Finally How do YOU think Tripoli can become the prominent city it once used ot be? I’m very uncertain of this information, however I believe, my father told me once, that uh, Beirut was selected as the prominent city, by the French? And so I do not see that ever changing. Beirut is gonna be Beirut, and Tripoli is gonna be nr 2. Wait was it real? (It’s true, that’s what I’ve concluded from research)

Appendix - Interview Mhammad Khaled Hamra

Can be Translated on Request

(Mohamad started talking way before interview was begun)

men Trablous tel3et el marakeb men Saida w Sour(Tyre) tel3et el marakeb, na2let el homdiyet, w 3alamet el feker w 3alamet el alfabet w 3alamet ktir shaghlet men 3ahlet el feniqiyin w dalet memtade wsolan lel 42/48(?) fatret el nakbe! Bi hal fatra hay, fatret el nakbe eli hiye b 48, wa2t el e7tilal el Israeli, kan 3ena ostoor ba7ri l na2l el 7omdiyat ye5od men hon el mratne wl 7amod wl basal 3ala el ynan w terkiya w masr w falastin aktar shi tijara nashta jedan ben Lebnan w Falastin. Ijo el Engliz wa2t eli 7talo, 7ara2o 500 markab la yshelo el wade3 el eqtisadi ben Lebnan w falastin. Kerse eqtisadiye, kerse teri5iye, kerse ya3ne, e7tilal el ard, ela e3tidad men el harb el salibiyin w lazelna no3ani men hal mawdu3 w oset el Falastini wl e7tilal el Israeili, eli mazal yemtado ma ba3ref la aya jil. Hayda el shi 3atal el tatawor el eshtima3i, 3atalo w 3atalna hek, 2ada 3aleh, ma 3ad fi tarbiye eshtima3iye, ma 3ad fi saqafe, ma 3ad fi ehtimam bel mehan, thajaret el nas, mato nas. Ana Allah wakilek, rabet 5 banat 3alamton dam albi eli tel3et barmajet computer w eli tel3et handaset ma3mar w eli tel3et sekerterya, w 3alamton w 7atat thawret albi fiyon la 7ata 2oul lel alman wl Australiya Allah wakilon, haydol wledi w haydi tharwti 5edo 5edowon b balash w bala mardud. Hayde ne2ta enti2ad lel moshtame3 eno na7na men rabi jil w na7na men sadro bedun ma nfid nas w yestafido menon. Eno lesh el dawle el Lebnaniye ma btehtam bel ta3lim b shakel sade2? Lesh ma bte5la2 foras 3amal lal shabeb? Lesh 3amat hajro el nas men alb watanon w wledon, w tebdlowun b nas tanyin, fawdawiyin w set7iyin, w nas met5aflin jedan? Lel asaf! No2ta ktir kbire w 3alamet estefham eno ana b2ul el Traboulsi bedi e3adet saher, bedi i3adet 8arbale, bedo i3adet bena2 men el jdid, beda el ajm3iyat el ahliye wl andiye* wl a7zab el siyasiye wl nas kela wel dawle terje3 tenhad men el jdid w ten5eret w tetsafa w terja3 el saqafe w yerje3 el estez mas2ul 3an el tarbiye el eshtima3iye ma 7alo t3alamto eno ana mani se2len ma eli selsele. Ana blumak ya estez el madrse! Enta bedak selse bedak t3ish, na7na 3am netfa3lak yaha la hal selse, shu 3am ta3tina na7na la 7ata na3tik?

Ana 3am buwjez ktir ra8em eno 3am ye5od el 7adis netfe z8ire. 3amo, 3am uwjez shaghlet ktir Kaman. Ehehe Eh. Kif ana bedi eb2al walad 3omro 5 snin 3ala motorcycle oweta 5o7esne? Esa 7adis, ma 3endo tuwjihet, ma 3endo daftar swe2a, bado yso2 motorcycle bayn el jame3a bel tari2 w zamer 3al rsif, ‘ba3doli 3en el tari2 a7san ma foot fikon’, kif bedi e2balo? Ana ba3ref nas, w neswan w 5etyeriye nzato teksir werek w teksir ktef w teksir eyden w rejlen b sabab hedol el 8er mas2oleen, sabab el ahel yali menon we3yin y5alo walad bhal 3omor yerkab motorcycle! Akbar sha8let eshtima3iye el mafrood no2af 3enda le sale7 el moshtame3 eli 7kit fiya.***? W 3ala fekra. Tfadali, tfadali s2ali, ana ba3den batzakar kalami, 3ala fekra ma bidi3, bjibo. Ento meen….?? - 7elwe hal 3abse eh? 3am tsawri? Ento meen w wen ray7in? Enti w ana, na7na meen w wen ray7in? Shu 3am ta3mlo lel ta8yir? Kif balashto? Menen bdito? Hayde el as2ile el kbire eli 3endi, tfadalo beli 3endkon w ahla w sahlan fikon w bel sodor xxx men 7akikon w ahlan w sahlan. Introductory 3amo fik t3arefni 3an 7alak? Esmak w 3omrak w shu bta3mel yawmiyan? Na3m. Ana Mhammad Khaled Hamra, waldi esmo Khaled, Jedi esmo Moustafa. Mhamdal Ali Hamra men sekan Ibrahim Al Mina, raqam sejeli 288 men sekan Al Mina el edam el asliyin! Ana t3alamt mehnet sine3 el marakeb men waldi, yali howe waldi t3alama, aw fat bi 3elm el ba7ri, la2an jdudi kano ba7ara aktar menon beniy marakeb. 3ala fekra eno na7na bel 3ayle, esm men 3ayle, nas eli bano ost wl mo3awye, wl mo3ayi el mashhur eno 3amel ma3raket zat el sawani dod el Franji. Hayde el Mina, w Trablous bel zet b shamal Lebnan ma kan, ma bedi 2oul Trablous el Sham, fut be shaghlet siyasiye, bedi 2ul kan esmo el sa7el el Soury. Lebnan, Syria, Falastin w Masr. Hayda kelo kan yed3a Sa7el el Soury. Fa men hon kan fi 7arb esma harb el salibiye yali hiye ma3 el Franje, w weldi saham b ktir nashatat ba7riye ela 3ale2a be ta7rir el watan metel mojabahet el alman w e7tilal el almani men mant2a w elo nashatat le te8rir 3 8uwasat kanet toqsof Al Mina. W elo nashatat b siyanet el ostoor el Farancy, la2an ostoor el farancy kan dod el alman. Na3ato eno kan 3amil lal faranciye, bas abadan ma kan. Nezlet el 3alam 3al share3 w 2al lezem te5roj franca men Lebnan. Howe kan wa7ed men el zahreen w t2awas b ejro 3 rsasat men el jesh el farancy. Fa ana ba3teber 7ali eben 3ayle Minawiye asile, 3ariqa jedan w ela 3ale2a bl esle7 el eshtima3i. mina2 el masajed, bel khujayet, bl qablet el qanuniye. Seti kanet daye w jedi kan ywajeh el atfal bel halal wel haram wl nahi 3al fa7sha2 wel menkar ila janeb eno abi kan, Allah yerhamo, eno wa7ed men el nas eli 7asareto fi bina2 jame3 3omar el Khatab w wa2t eli thadam bel thawra w 3edmen**?. B e5tisar.

3amo, shu hiye el kelme, iza bedak towsof jame3 el Mina w trablous shu 3endak kelme towsofon? Layke.. El Mina 3enda 5usosiye. Ma fini 2ul el trabloulse el minawi w ma fini 2oul el minawi traboulse. Fi fasel, fi fasel.. hon fi moshtama3, ra8m el erb howe 3km wl lo8a wa7de wl lahje wa7de, wl tabe5 wa7ed, wl taqalid wa7de wel zawaj wa7ed. Bas ebn el mina 3endo 5usosiye. Ebn el mina marbut w mash8ul damo bel ba7r w bel samke w tefkiro tefkir bina2 marakeb w tefkiro tefkir sena3et ma3adem, handase ba7riye, w hal markab 7elo w hal markab matin. Hayda traba b moshtame3 w hayda traba b moshtam3 tany. Howe ta2arob ktir kbir, ktir ktir, bas ebn el mina 3endo 5usosiye eno Al Mina hiye kanet jazire. Bel sabe2, b terkibeta el gorghrafiye. Kanet jazire, mo7ata b sour ba7ri, tawil 3arid, fih ela jeser byet3ala bell el w byenfete7 bel nhar, ma yfut 3aleh 8arib, ma bi5alo el 3adwa, el eshtima3 el fasde tfut 3endon, bidalon m7afzin 3ala wledon, ma fi alfaz bazi2a, ma fi tarbiye, mena sal7a, el kel birou7 3el madares, el kel byet3alamo mehne. Ela eno sar fi 3ena shaghlet tanye mtated ba3den la tshil el 7dud w ysir fi 3ena tatawor eshtima3i, na7na ma fina no2af dedo, bas fis hi akbar men el mad. Dayman el mad eli byiji men bara, mathalan. Na7na el mina mashhura ena hiye madinet ta3ayosh madan**. W byijuna nas men el 3ashyanet men el motorcyclet w men manate2 el hamajiye, ma fini sami mena, w kronfoyet 40-5, bye5do el wled w bye5do el neswen w bye55do el nas el awadem eli mashie 3al rsif. El motorcycle btemshi 3l rsif wl nas beda terkod edemon bl share3. Na7na terbayetna bel Mina xx mana hek. N5alat ndamaj moshtama3na b nas tenyin ma elon 3ale2a bel tehzib w sar fi fi 3ena fawda eshtima3iye w 7atta sar fini oul ebn el mina sar fesed, ebn trablous sar fesed, el mosthama3at saret fesde, tarbiye el eshtima3iye ma fi, tarbiye el saqafiye ma fi, dabet el jam3iyet, dabet el andiye, dabet el tawjiyet el siyesiye w hakaza walak w b2ul ana el 7a2 3el moshtama3 kela yato bedna nerje3 lal shi el asil, yali howe kan 4-5 ash5as bel Mina, Khaled Hamra bya3ref yfek el 7arf, waldi, Ibrahim Hamra, 2rayebna, iza 7adan nfada, bye5do l3end el 3attar, bi7atoolo dawa a7mar 3ala raso, Ahmad Zaitouni, bya3ref kif ya3mel el zalame sanad ajar ye5do, Munir el Rifi, Allah y5ali, yektebli risale. Ya3ne hal mosthama3at eli kanet twaji hayda mato. Mato w ma ija badalon. Ija el saye2 ma ija el a7san. Fa fini 2oul fi 3adwa eshtima3iye moshtarake, bas tarbiye el sal8a ma ba2 fi 3enna.

3amo shu 3omrak? 3omri hala2 67 seni. Ana tawalod el seni 1950. Bayn shaban, ya7ne na7na 3 shabab w 7 banat. 3 shabab, na7na tle3na kelayatna bana2 marakeb. El kbir fina daras el handase el ba7riye w 3emel mhandes ma3mar. rad 3emel handase ba7riye le bina2 el marakeb wel bawa5er wa tasamim yali hiye 7adise jedan kanet, bas lel asaf xxx mo2amara w ktir b Afri2ya w mna3ref shul zuruf.. El tany hashal men el balad hiwe w 3aylto. Ma 2eder yestamer. El 7 banat kano kelon, yali ta3mel el mesha2, elo 3ale2a bel t2olfot, li mara ta sabab el may how wl 7bal biketuwa, bya3mlo metel sha3r el benet bijadlo, bido2o ben el 5ashebten, esmo t2olfot, w yali kanet t5ayet el ashri3a ma3 el waled, w yali kanet totbo5 ta ta3mi el 3ayle, weli kanet te5sel lal 3ayle, weli kanet totbo5 idafe el 3asriniyat eli hiye bel nhar 7ata el sha8il ma y2ul ja3 w bedo yehrob 3al bet se3a 2:303, la2an kano yet8ado el se3a 12. W hek.. Hyade lam7a sari3a 3an el 3ayle. Relation to City Are you Lebanese? Na3m ana Lebnani. Kan bel awal, wa2t eli bedna na3mel e5raj AD wl hawiye 2alolu yro7 yjib war2a betdel enak enta Lebnani men 10 sanawat. Ana Lebnani men 150 seni. W Minewi aydan. Em w ab men el Mina. Ella emtided el 3ayle le share3 el Hamra b Beirut, huwe emtidadan le 3ayletna el 3ayle mertebta, Al Mina, Almoun, la2an jdud abi, ya3ni seti em jedi men el almoun beit Dangar w beit Beiter kano awlad 3am w awlad 5alat. Fa setna el kbire el 5etyara hiye men bet bayter el Almoun. Bel hamra kan fi emtidat eno a7ad el 3moom, 3moom el jdud ya3ne, kan 3endon el ard el Hamra b mant2et el Hamra, le hal sabab somyet el Hamra, eno el ard Hamra kano yrabo el 8anam el a7mar w kan 3ena 3amet jed, weja a7mar w mnamash, w kano yrabo el feras el hamra. Ra7et el Hamra men el 8anam el hamra men bent el hamra, sar fi 5ilaf 3ala eno 3am el jed, rakeb 3al feras byehros w byetfashkal b jeje 3enda sisan w bmut wa7ed men el sisan. Sa7eb el 2er2a wel jeje beda rason bm2abil el sisan ma xxjabo 3ala day3et seto 3el Almoun w bterje3 el 3ayle men jdid 3al Mina. Na3m.

3amo btefte5er bl Mina? Ana kel fe5ri w e3tizazi b Lebnan w eni ana Lebneni w eno el Mina sha2fe men Lebnan. FIni 2oul el 7orub wel 7adarat eli marro, mar2et kela yeta ebtida2an men el 7arb el salibiye, mn el roman, mn el 7arb el roman, wosulan lel atrak, wsolan la harb el lebnanye el souriye, el falastiniye ela a5erihi ela a5erihi, w ebn el mina kan momayaz, ma atal, ma lawath 7alo bel dam, ma 3emel shaghlet fawdawiye. Teri5 ebn el mina kan byet3ayash ma3 el Muslim wl masi7i, teri5 ebn el mina, kanet el mina fiya 7adara, fiya ta3ayosh, w fiya tafahom. Kan fiya nas tejar, metel bet el shedya2 w bet karam, nas bel a5sha2b, metel bet 7walla, tijar a5shab, metel bet hal2 btiji asma2on.. metel bet dawra, ya3ni hal nas el 3a2ilet el adime, metel bet hamra, metel bet 3abas, mosle7in w shyu5a, ya3ni ktar nas ywajho, kan el mina fiya 7adara, kan el mina fiya teri5, kan el mina fiya chebshander*?, mas2ulin 3en el bawa5er, yrabo el moshtama3, ywajho el moshtama3, tijiyon el 7adara wel saqafe men barra. Kan 3ena ba7ara byet2no 7 lo8at, 8 lo8at, 3enjamb el baboor t3alamowa. Bedrob mathal 3en we7ed esmo samir amigo, men bet el 5erbetli, kan ye7ki 20 lo8a, 25 lo8a, la2an kan yenzel 3l baboor, w bedo akel w bedo shereb, bedo masb8a, bedo may, bedo… hal ensen hayda t3alam, men bet el Sheroo2, we7ed esmo Abu Abir, ba7ara! Ye7ko 20 lo8a! mana hayne! El mina kan nhar el a7ad ye7mlo paneaut* 3la ketfon 4 shaghile, we7ed 7amel jaras, el 7ader ye7mel el 8ayeb, el baboor el 5idewi, jeye nhar el a7ad, bedo 5ato el ba7ri 3l yonan, terkiya, obros, engeltra, ba3den 3 amerka raye7 el baboor, eli bedo ysafer.

Shu ra2yak b Trablous wl Mina? Fik tejma3li ra2yak el 5as? Fini 2ul ana 3am ejma3 Trablous bl Mina, fini 2ul Lebnan, ini 2ul Surya, fini 2ul Masr, fini 2ul Falastin la2an kelo kan moshtama3 wa7ed, hayda mertebet, ba7r el motawaset kan mortobet b ba3do b tijara ba7riye, finiqiye adime jedan, 3ariqa jedan la2ano

El 7ader ye3lem el 8ayeb. Kan teshte8el el mina 3mal tendifat, w masb8a w tenjid, w a7ziye bet Hajar, ya3ne mashhurin, b sina3et el a7ziye men el mina, xxx el italiniye kan mashhad, bet hajar el a7ziye, bet 7wala tijar 5ashab, bet Karam tejar 5ashab, bet el bour tejar el 7adid w smento w na2r marakeb ba7riye, el waled 3amelon 5 marakeb. Bet el 8andoor ma ye5do el sha8le eli ten3amel b lebnan enon yjibuwa 5alsa men barra. Redwan 8andoor Allah yer7amo betzakar ana b thawret el 58 kent walad, yiji 3end weldi, y2elo ya 7aj, ma bedi esma3 3en we7ed bl mina aw b traboul jou3an. El 7aj redwan 8adnoor w sina3iyeen hasharowon, kanet el sina3a zahre, men el ba7sas la chekka, fi masane3 7adid, f fi masane3 sekar w fi masane3 cement, w fi masane3 fi ma3amel nasij w fi masane3 lel samne. Hayde kela thashret, dabet, kelo badalna b nas 8erb, tsalamet el eqtisad, tsalmet el sina3a. El sina3iyin mato, thajaro, eno na7na la wen ray7in?! Kif bedna nkafi? El so2al el kbir! Lesh ya ahel trablous ma 3am tetjadado b dam jdid? Lesh m5abiyin mesriyatkon bel bnul, menshan 2% aw 3%, ma betwasfo amwalkon be mehan t2ulo wallah ma fi tesrif entaj! El 7a2 3alekon, ento el mas2ulin! Lesh t5alo el CIn ykun 3enda she3ar, men kel kan 7ay la kel yom dollar*(?) mesh xx. Be5ebtak sayara, kesh ana ma bsane3 hal sha8let? Lesh ma men 3ud lal san3a? Lesh ma men 3ud la jdudna w ajdadna el adime eli kanet? Lesh hajarna el sina3a wel sina3iyin? EL 7aj rodwan 8andoori eli kent 3am jib sirto allah yerhamo kan b sawret el 58 yiji 3end el waled y2elo 3azizi amene bra2btak, kna ma7alna, y2elo ya 7aj Khaled hamra iza btesm3 b we7ed jo3an ma bet2eli! Lesh tejar trablous ma ba2 bhal 3a2liye el adime el ensaniye el eshtima3iye eli kanet? Lesh shu bye5telef el 8andoor el awlani 3an awlado w a7fado? Lashu bye5telef Khaled Hamra bel mehan 3ani w 3n wledi w 3en moshtama3? Lesh ana ebn benti owlam iza b3almo? Sina3t el marakeb? Le2ano hayde mehne met3be ma bedon yeh el em w lab ma bedon yeh yet3azab metel ma t3azabet ana, bedon yeh merte7 lebes amis abyad, b wazife wara maktab. Lesh ma bedon yeh ykun sina3i yekol le2mto b 3ara2 jbino? Lesh ma bedon yeh yenzel el m3tana el ba7ri 3l ba7ar, akbar akbar xx. Ana ba3ref aktar men 3adad el yad, aw tlemiz maderes, ana be3ta tet5asas b London 3ala 7sebi! Ba7ara W iza bet7ebi bejma3ik b nas menon.weli m3 7sebi mwajahon ana. Nas 3amlo mazare3 samak w nas 3emlo mhandsin bara, w nas 3emlo simasal 3ali el ba7ar, w nas 3emlo el mechanic, w nas fato 3al nazda, 3al nazda bedi bale8 w w 2oul eh fato 3l nazda w b7eb ejma3kon fiyon iza betrido! W men el mina w men terbeyetna! Lesh, lesh na7na ma mnerje3 lal asale wl jozur? Lesh hemlin 7alna? Lesh bedna ndalel el ej hajer ? lesh el wazife bte8leb 3a2lna w fekrna? Na3m.

Saqafti saqafet saqafet doctor. Towjihet towjihet mosle7 eshtima3i, bas kelo hal shi bedun shade. Moshtama3 ma bye3teref fini. Ana bedi a3teref bel moshtama3 w a3tih, w huwe ma bya3teref fini. Lyom mhandes bey2eli enta menak dares handase, minak enta 3am te7kili bel handase. 3elman ana be7ki bel handase w b3alem mhandes. Ana ma fini enkor shi. Bas ana fini oul lal mhandes ‘enta t3alamt 3ala 2id we7ed sine3i!’ fini oul lal doctor, enta t3alamet el daktara enta t3alam 3ala 2id we7ed doctor arabi! Fini oul lal mo7ami enta sert mo7ami 3an tari2 wa7ed mosle7 eshtime3i metel Khaled Hamra, metel mounir el Rifi. – (fly) 3afwan, deben el bi2a 3ana marad hon – metel hal nas hada yali kano bel sou2 ywajho el 3alam xx y3almo el 3alam bel 7ara la2an kan el 3elem alil. Metl el sheihk farmosh el 8ete2 Allah yer7amo, kan y3alem el tlemiz ell a-b-, bi tari2a el alf el ba2 el ta2 el tha2, haydee tari2a adime batlet, bas hay kano yet3alamo bel awal. Xxxx. Ya3noi eno hek sha8let.. el 8elem sayer ashal ashal b ktir w ahyan b ktir. El 3elm wl saqafe saret ashal, walaw lesh ma btetbano el 3elm? Rab el 3alamin 2al bel qor2an, besmellahilrahmanelrahim ‘eqraq bismi rabaka elazi 5alaka men xxx,m eqra2 w raboka akram alazi 3alama bel qalam, 3alama el ensana ma lam ya3lam el 3alam.” El alam 3elm! Eqr2 sayedna Mohamad 3alayhi el salam, xxx. El 2elm na7na w bayn idayna! Men sadro la barra! (kid comes in and brings keys). Fa hada shi eno el mina el mant2a aktar shi eli b7eba huwe shat el ba7r.. kif etsayad el samke. El shat el ba7ar eli n3amlet 3aleh el fluka, el shat el ba7ar yali t3alamt ana sou2 el shira3 fih, shat el ba7r yali kanet el nas tji 3aleh men a5er el denye la t2adi ayam naqaheta w sayfiyeta 3 shat el bahr. (camera stops) Shu a3maron banatak? El kbire fiyon 27seni. El moshtame3 mano argielet el m3asal. Mano el farz wl dam. El moshtama3 howe te2hil, huwe ma2uliye, huwe tarbiye. Na3m. (fik t3edli eli kena 3am ne7ki 3an shat el ba7r?) …..(a lot of repeating) ana awal min sala7 motor shekel – motor horbol, awal we7ed bel mina tjara2 yfek motor shekel wysal7o, ana bel mina sent el 58-59, kent sou2 el markab 14 meter, b hal 3omr el mobaker. Ana eben 15 seni 3amelt markab tulu 13 meter. Ana ebn el 13 seni, 3emelt tayara fiya motor, betdur 3al motor byesthe8el 3al benzin, sheghl el japan, w ana sthrayto la hal motor mn 5arjiti, la2ani sheft wa7ed farancy kan 3am ytayer tayara, ka2ano hada kif 3amela, kif sharaha, kif shaghala, kif handasa? Eno howe 3endo ras ana ma 3endi ras? Allah 5ala2o w ma allah 5ala2ni? Huwe bya3ref yfaker, dalet ana 3ala hal fekra t3alamt kif ba3mel tiyara w t3ebet ta 7ata abel nas, kif bjib el motor, w kif bya3mlo el mabda2 w kif bifakro bel mabda2, w kif fi qawanin el tabi3a, es2al mhandsin w es2al dakatra, w nas btefham, w nas 3enda tajrobe, w ro7 zyara, 3end captain, kan el waled 3emelo markab, kan esmo Sharif Baydan** Allah yerhamo, yfawetni 3al matar, ytale3ni 3al tayara, 3ala 8erfet el qiyede, y7rakli el flipset, eli hayde metl el daf eli bel ba7r, , hayda el telecommand, hayda el bide? Hayda el sonar sender, hayda el eco sender, hayde el bousle, hayda dar, hayda silki, hay el 5arita, hayda mo7akat el eco, edesh 3elo el tayara 3an el ard, kelo sar fi meno bel ba7r, serna b technologia lyom, rtabtet el tayara bl ba5ra, bel moshtama3, bl cellulair. Ya3ne, hadek el 3omer, kan yejma3li yahon kelon, mendun ma 7es 3alehon. Ba3den ktashafet eno el 3elem ma elo 7dud, wel 3elem huwe el saqafe, metwasle, 3ebr kel mehan w kel el saqafet w kel el ajyal, w kel el lo8at, ela a5erhi ela a5erihi.

3amo btefte5er enak 3ayesh bel shmal? Ma 7aset b 2imti ela lama tla3t men el shmal. Ma 7asat b wa3yi w entiba2i lal watan ela wa2t eli re7t zyara 3ala Sydney awal marra w tany marra. Ma 7eset eni ana mas2ul eni ana mas2oul 3n lebnanieyti ela wa2t eli sheft el saqafe wl fehem men el lebnani bara watano w ma bya3ref shi. Ana lebneni, w ana minewi, w nshallah ma bmuet ela ana w bel mina. W bedi dal a3ti ahel el mina w bedi dal a3ti ahli el lebnaniye w bedi dal oul la2 lal la2 w xx la kelshi esmo bina2 w kelshi esmo esle7 w kelshi emso te8yir w kelshi esmo enti2ad w kelshi emso terbeyet jil. Ana byijo la3endi maderes. Biyjiboli el sfuf beli 3omron 7snin w 8 snin. Jirani byente2doni, eh sho 3endak garderie enta? Enta el mas2oul 3enon? Lek ya 3ami hayda tofl. Hayda b alb el madrse 3am yet3alam saqafe. Barra byeb3atuwon mo5ayamat 3al masne3. Yali bedo ya3mel ebtan ba7ri ysir mester, bedo ykun 3amel 3000 sa3et 3amal 3ala dahr be5ra yeshte8el men el mar7a la ras el sa8i. Lesh honik byenja7 w hon byefshal? Hon la2ano na7na b lebnan ma mne5od ta3abna w ma mne5od eymet 3ara2na w jehletna, men2ul akaluna, ma bedna yehon yesr2una, fa la hal sabab ma 3am ne2der na3mel shi. La hal sabab mn dal bay3in 7alna, ben el 100$ 3ala 6 snin b nhar el enti5abet, w ma menfaker bel siyasi eli bedna njibo, howe xxx ma ykun 7rami ykun sare2na. hayda eli bedo ya3tini 100$ 7a2 soto, 7a2 soti bel enti5abat, ma bedo ydal 3ala million, 2, 3 million, 4million dollar b shahr? Ma bedi es2al 7ali ana, enta 3am te5od ma3ashak w siyaratak men ta3bi ana el lebnani? Lesh 3am ta3mel fini hek? Ana 3am ba3tik siqati, lesh enta ma 3am tredeli yaha? Ana eli yoftared ykun 3enna 100 jam3iye ahliye w 100 7eseb siyesi! La yerje3 yqud w y2ases. Lel asaf. Fara8una men mo7tawana. Ma7oolna lebnaniyetna. Bedi ejre3 ana lebneni ana wel nas eli nashtin 8asben 3an birid wl ma birid. Ana afta5er eno men el min 3am yetle3 hal feker w hal sot hayda el nashaz eli bye3tebro nashaz. La7ata yeb5osh dinen el 7ramiye wel nassabin w la terje3 el kelme, el terbiye, el saqafe. La yerje3 el masra7, terj3 el madrse, yerje3 el estez be sodo2(!) ye5od 7a2 el selsle eli 3am ytaleb fiya men 7a2 anint el 8az, men 7a2 el r8if el 5ebz, 3am yesle5a mn el moshtame3 taba3i sale5! W yerje3 b moqabalet siyasi eli ana wakalto! El zbale ma beysheli yaha men el tariq, la ykun e5ed commission 3alaya! El kahraba ma bya3tini yaha ela ma ykun e5ed 3alaya samsara. Mechanic el sayara sarni b nemra bayda w nemra sawda abel hala2! El siyesi el mas2ul eli ana wakalto, reje3 hala2 3am yesre2ni bel nemra el jdide. El siyesi huwe zeto reje3 4 marra w 5 marra, enn lan yurja7 men el shahri marratain! Na7na lodo8na marra w tnen w tlete w arb3a w lesa ma mnet3alam! Lesh mechanic el sayara kan 3ala seni hala2 3ala 8 teshhor? Lesh 3am yesr2oni, lesh ana 3ayesh bel 8afle, shu bedi dal eshte8el, bedi dal ente7en elon tfadalo Allah wakilkon, 5edowon, lesh bedi dal sader wledi la barra? Lesh bedi dal ana mas2ul 3n el t3lim wl t3lim mo7aram 3l tlmiz eno yet3alam lal e5er ela la yetle3 sane3 aw blonton 3end siyesi, lesh bedo ydal yel7a2 el wazife ma yel7a2 el mehne? Hayde kela as2ile kbire. El jam3iyeet, el a7sab el siyasiye. El niqabet, el nas eli umana 3ala el tarbiye bel jame3, waynak ya jame3, waynek ya knise?! As2ile ktir kbire w 5atira hay. Eno lesh 3am et5alo el moshtame3 3am yen5ere2 w ento sektin w sheftin. Yih 3am te2bado w 3am teklo, 3am te2bado le2met el zalloum? Ya ama ento 3ayshin b 8aybube w sabat kbir, w 3ish yak dish la yehbot el 7ashish. Na3m. FI matra7 b trablous aw bel mina elo m3aze 5asa elak, w lesh? Bedek tzakrini b tofulti.. men 3omr el 5 snin. La7adid ma kberna w shebna.. w bel fe3l hiye a7la ayam 7ayati ana 3eshta men el 5 snin lal 15 seni, abel ma fout b mo3tarak el 7ayat. Kent b7eb le3bti eli ana ba3mela b 2idi, yali hiye men sha2fet 5ashbe w zembarak s8ir, a3mel sha5toura z3ire, 7tela moter zembarak, 7atela la3be 3ati2a w samema ana. Bisklet adime eshtriya blirten-3, sale4a b 15 lira, 3elman law shtarayta jdide b 17 lira kan ar5asli. Lesh hek.. 5omr el 15 seni kan ma7ak w mafsal b 7ayati. Eni ana kent etma7 iji b moshtama3 doktor. Kent etma7 iji b moshtame3 mhandes. La2ano ana rfadt el moshtama3 w tarakt el madrase 3an bakir. Ma3lumeti ma3lumet mhandes.

What do you know of Tripoli’s history, that may inspire you or you think is worth sharing? Ya3ne ana bedi fut 3ala hayda el so2al men zawye. Ana wa2t eli bedi safer 3la Sydney, talabo mena kafele men el xxx aw kashf 7seb. Fa re7t ana w marti, akid eli 5atli kashf 7seb, sohri, w benti eli ray7in na7na zyara la 3endon. Ensa2alet 7awali 300 so2al aw 400 so2al, kela btet3ala2 shu mehntak, shu da5lak, kif betfawet masari, lesh 3am ttale3 masari, min dafa3lak el masari, w kela marbouta bl bank el markazi el Amerki. El mo5abarat. Shu 3ala2tak bel qaida, shu 3ala2tak el eshtimi3ayie, shu dawrak el eshtima3i, shu saqaftak, ebn meen enta, lesh msafar 3a Australia, lesh bedak tsafer 3la Australia? Hayde shaghlet na7na kena b 8aybube, lesh bi5afo mena kel hal ad? Na7na mana 5ataf, na7na mena erhab, wala mna7mel skakin mn dabe7. Na7na nas mosalemin, wled mina, 3ena tari5, wled 3iyal, te3bet 3 wleda, jeze2 mn el moshtame3 fi ashkal mo5telfe mn el moshtama3, nas btefham, nas ma btefham, nas mrabaye nas ma mrabaye, nas 3enda ab3ad, nas ma 3enda ab3ad, bas el so2al el kbir kela yeto metma7war, 7awl wataniti w 3roudti, w entima2i le lard wl watan. W hayda el shi el mo5if jedan, yabdo fi 7arb salibiye jdide xx atanaba2 fiya, mn 5ilal hek as2ile. Lesh bi5afo meni ana, ana ka mwaten meni kel hal ad, lesh 3am yes2alouni hal as2ile el mo7rije kel hal ad? Ana afta5er b lebaniti, ana ensan bel moshtama3 bedi dal 8ayer. Bedi dal oul la2 lal kelme el la2, w bedi dal oul eh lal kelme eli beda dafe3ni tamana 7ayati. Bedi ndal bnosret el adiye el falastiniye dod el sohyoniye, el 3alamiye, mu dod el yahudiye. Ana befsol, maben el sohyouniye el 3alamiye wel maben el yahoudiye. El yahudi, sayedna Moussa 3alayhi el salam. ”wa anzalna al kitaba 3ala bani Israel”. El masi7iye din sayedna Issa 3alayhi el salam. ”wa anzalna al tawrata wal engiel wal tabour wal hoda wal rahaman lel 3alameen wal qoran”! El Islam deen islamiy, w anzel. El din el islami hoda w ra7ma lal 3alameen, meno lal muslmeen! El ta3ayosh wayna mn el ta3ayosh? Wayna men el tafahom el eshtima3i? lesh el dawle hayde beda tekelni w ma t5alili dawle sina3iye, w dal ana mostahlek le entaja w mostahlek le siyesta el mehdiye wl 3alamiye bl 3alam? W tomaras 3alayha el siyase el 3alamiye w ana mendun ma kun mo2aser b watani w 3 siyasti w lahj 7ayati? Hayde as2ile ktir kbire. Hayde dakatra ma byarfo yjawbuwa. La yu8ayro qawman la 7ata yrayro human ma anfosahom. Lezem net8ayar, lel tehzib, lezem net8ayar lel san3a, lezem net8ayar lel tarbiye, lezem net8ayar lel ta3ayosh, lezem ana e7terem jari, kan sayedna Mohammad 3alayhi el salam yes2al jaro el masi7i, w yes2al jaro el yahudi, w kan sayedna Mohammad 3alayhi el salam iza wa7ed shatamo aw sabo aw yijo sayedna Ali alo ‘sma7li shil raso’, al ‘la2, tawel balak ya Ali lan shuf lesh 3am yseb!” 5alina n3ish b 7ali imaniye w e5la2iye w diniye, sa7i7a, abel ma kun 3ayesh ana jebbe. Wasel atramiz m5alal. Na7na ray7in 3ala xx, ana w sohry w sohry. W warana sayara 3am tzamer tuuut tuut tuut, hayde xxx. Ya 3ami shu hayda eli 3am yzamer? El sayara 3endon bedo yetle3 3ena, wel tari2 msakra, fta7lo tariq. Fta7nalo tari2. Na7na 3refna nla2i ma7al wnfut wnsof w netle3 3la jame3 el salam huwe ma la2a ma7al, saf el sayara bnos el tariq. El 3alam

3am tzamerlo w safef el sayara, “ya 7aj, el sayara bl tari2”, huwe fat eydeh m5alal, twada, fash el m5alal wl sab8a w fat, el may 3am tsharsher men eydeh, sab8a hamra w 3am y7ot eydo 3la ktef el 3alam bl sala, b2alb el jame3. Na2ash ktef el 3alam kela, tyeb el 3id, lebse abyad w lebse jdid, w huwe na2ashlon emsanon w kwe3on w ktefon bl m5alal w sabi3o la 7atta yfut bedo ye3od b awal saf, w ana we7ed menon. Ana bze7, ma berda y3awemli amisi bl m5alal taba3o, bel sab8a tab3ito, kif bze7 ana w byu2a3 huwe, 3el ard? “Enta rmetni!”. “lek manak enta 3am te2zini!” kif bedi erda bhayda by3 el m5alal b awal saf w ana el nas 3am ye2zi mn el moshtame3 w ywase5 man 7awlo? Ya 3ami so2al ktir kbir! Moshtama3 wen raye7? Wen el tarbiye? Fayet tsali, w 3am te2zi el nas enta? Hayde as2ile ktir kbire bedi ow2af 3enda! W 7ata b madinet Sydney sar ma3i eshkal. Fetna lansali. W b2alb el sala sheikh muslim,m masri 3emel 5otbe 7elwe, bel 5etbe 3emel rya7a ben el 5otbe wel 5otbe el tanye fi rya7a. Awal 5otbe moshtama3 w adaya, tany 5otbe rou7iye. Abel el 5otbe el tanye al sa yamoro a5on karimon baynana, ela musa3adet eshtima3iye, la2ano 3ena tendif shedej, 3ena kahraba, 3ena nas marda 3ena mwazfin. Ija wa7ed Pakistani 7amel salle, w balash we7ed wara el tany. Ana darabt eydi 3al jaybe, ma3i 500$ bel jaybe. Shu b2elo? lo8ti el engliziye d3ife: you have change? Take 10$ and give me change. Awda7 men hek kalam ma ba2 fih! A5ad el 100$ w harab fiya men alb el jame3! Hayda el waqe3 el muslimeen bl 3alam wala shifayet 3l muslimeen bl 3alam? Wen ma kan fi tarbiye mana sal7a! wen man kan 3ena sa8arat! Man momken nkun bela 5ati2aten, fal yurjumuha b 7ajar. Na7na ma kela yatna nezlin. La ne7ki bel hidaye 3an el 3alam w man sale7 7alna w n8ayer zetna w ba3den n8ayer el moshtama3.. kela yenta 3enna nawares. Kela yenta bedna sha7es w iy3adet te2hil! W ma fi muslim a7san mn el tany b lebs el 5oze el bayda aw el deshdeshe aw b terbeyet ad2no, w bizamerlek w bifut fiki mn wara, zi7ili tari2, ana muslim, bedek tmar2ini. Lak ma qanun el ser wade7! Elo ta2sir ktir kbir! Ma fik etdawbel 3an el yamini bedak tdawbel 3en shmali! Ma fik tdawbel 3en kou3i, ma fik tdawbel men fo2 meni, bedak tentor el ser, bedak tentor el ishara el hamra! Min bedo y8ayer hayda el 7adis? Iza el sheikh bl jame3 ma bedo yehtam, w ya3mel 5otbe b hal shaghlet nhar jum3a lel tarbiye, iza ma el khoury el a7ad bedo ya3mel dars bel knise b hal sha8let, min bedo y8ayer? Yale bedo ya5od el selse wl yrou7 3 bayto w yel3an abukon, 3omrkon ma terja3o? wala el tany eli bedo yesre2ni bl zbele aw el tali eli bedo yesre2ni bl kahraba wl 8az? Wala el mechanic, el sayara? Na7na ba2yin hek. La7atta ya2tiy allahu amran maf3ulan w ne2tene3 nbalesh n8ayer mn zetna. Na3m.

modern w ts2aetni w t2eli enta s2atet w ma elak mosa3ade! B aye sifa bedak terfedni? Ana bedi erfdak, minak ente? Na3m. 3ala2at el eshtima3iye Kif btuwsof tari2et el 7ayat el eshtima3iye hon? 7ayetna motane2ide jedan. Ma 3am ye2dar estaz el madrse ywasel risale. Ma 3am ye2der el tajer ykun ensan sede2 b tijarto w yerda bl 2.5% mn tejarto. Lel asaf fi nas mawjudin byerdo b 2.5% bas aktaron 3m ykun 7ramiye. Ma 3am ye2der el sena3y ywasel mehento lal nas w tetbanaha el mo2asaset wel xx wl 3a2ilat wl a7sab el siyesiye wl niqabet. Lel asaf fi min dawablena niqabet el eshtima3iye w al8ala dawra. Fi min dawablna el jam3iyet el ahliye w fara8a men mo7tawaha. Fi min rabata bl moshtama3 el 8arbi w falasa men moshtama3 el 3arabi el xx. Ana bedi erje3 la el shi el 5etr jedan bedi oul yali bedo yru7 yfut 3l naze3, w hayde saret ma3 el telmiz mn tlemizi eli mara2o mn bayn (motorcycle engine interrupts) hayda marad el motorcycle!! Sma3o ya moshtama3. Yali fato 3l moshtama3 w fato t3alamo el handase, w saro a3da2 bl naze3 w iza bedkon, ba3d shway bsamilkon esm awal ma fato 3alamuwon ibn battuta w ibn el haitham wl 5awarezme. Lesh hedol el falasife el kbar el edem kano fe3lin bel moshtama3 taba3on? Na7na b qarn el 20 menshuf el 7adara bl mara el 3alye ma menshuf el 7adara b ensan met3alem. Lel asaf. Ana ma betbarra2 lel lebes lal mar2a, bel 3aks, hay 7erriyta el sha5sa, bas fini oul sar fis hi zad bl moshtama3. Tfadayna men shi w nsha7anna b shit any, 3am yfare8na, fara8o el moshtama3at bl mo7tawa w fi shi ma2soud jedan jedan eno ndal nas set7iyin, ma nkun bel 3omq! Na3m. Kif bye4telef el traboulsi 3n el lebnani? Hayde bel moshtama3at ma fini ana ettara, eno hek shi etsadam fi. Fini edrob amthile basita z8ire. Mathalan. Ana bru7 3la Beirut. Daye3. Bes2al 3ala mant2et el flen, wallah ma 7adan bidel. Aw iza wa7ed bidelni el tariq betkun hon ne7 mni, be2eli “honik hek bedak tlef laffe”. W b Trablous iza ija wa7ed 8arib w sa2al, na7na mensaker ma7alna w mnro7 w mne5do b idna, bidaraje bifaker eno na7na 3am ntajer fih, bibatel youse2 fina! Menkun 3am ne5dmo w ndelo, byeb2a hywe jeflen la2eno howe moshtama3on ma bidel! Huwe moshtama3on ma byensa7. Na7na trablous madina eshtima3iye, el mina madina esthima3iye, saqafiye hadariye turathiye! Fiya mn el mehan, wl a5la2, wl mas5, wl din, ma yajma3 kelshi ba3do el ba3d, w Allah ysam7ak ya ziad el Rahbane, shu 5alatet, xxxx….. el lebneni el minewi b amtaz b a5la2o w terbeyto, w b arshad el moshtama3. Iza 7adan bedo yfut 3l toilet, iza set, wallah bta3mel ta7ta b kilota b Beirut, wala 7adan bidela 3la toilet. Aw iza beda tfut 3 toilet, tfut 3 mat3am aw 3ala ma7al, btetlob fenjen ahwe ta tfut 3l toilet. Bel mina men faweton 3 byutna! W mensta2bel el def b 3inayna! Na3m.

Feshaytili 8alili. 3ala fekra, ana kent taleb sha5s, blab la, do you want to team up and talk to him and do something for Mina, Tripoli and lebanon??? Kif bet7es aw betshuf b athar wojud el francy, wl othmani wl mamlouki wl wl wl. Bel moshtama3, aw bel bina2 aw ayes shi? We2e3 el 7al eno b lo8etna mawjude el lo8a el terkiye. W b asaletna mawjude el lo8a el arabiye. W b bina2na mawjud el fan el 3arabi wl islami. B al3et trablous mawjoud el fan el terki! B al3et trablous mawjud fan el salibi. Raymond du Toluse, bany al3et trablous 3ala anqad romaniye. Al3et trablous mabniye salibinyan, 3odilet terkiye, rej3et odilet qowtiyan, rej3et 3odliet yuneniyan. Ijet 7adarat me5telfe 3ala el mant2a, tarket athar bel 3amar. El hay ta7et ne7 tal3et el Bot, ka2anek a3de bel yunan. Betfuti 3 mant2et el 5ra*? Ka2anek a3de b franca. Betfuti 3 terab w madefen, 2was el hanan bet7esi b rehbet el xx bet7esi b2boor el francyin. Betshufi 2bour el engliz, sar ma3on el engliz karse ba7riye bimunawara 3askariye b engeltra fato berjten bba3don, mat 350 zalame b 5 d2aye2, w 2baren mazalet mawjude hon. Bet7esi bel haybe, bet7esi bel a7ya2 el da5liye, hon iza mshiti 5 mtar la edem, men fut ana w yeki 3la 7ay hon, 7ay el makarem, betshufi el fan el ma3mari. Ana kel yon 7atet hal video, kel yom bemro2 men honik hal 7ara, beshteri man2oushe men 3end darwish. Ma sheft 2imet hal 3amara hayde ela men shahren 3, abel ma safer 3ala Sydney shi jome3tan. Sheft metel el mamlouki w sheft fan el qouti, w fan el 3arabi, ejmalan hal mant2a, mant2et el buwabe, hiye el mad5al el Mina el asesi kanet. Yalli mar2et 3aleh el salibiyeen, mar2et 3aleh el engliz, mar2et 3aleh el qout, el qout el qoutiyin, hol qa2 men el yunan, aw greek. Ijo men mant2a abarsa atrak w abarsa yunan. Fim a ba3d 5talafo. Espan ijo 7akamo. Kel hal 7adarat hay; b lo8etna fi skamla, skamla kerme terkiye, fi souka, souka kelme terkiye. Fi 7adarat me5telfe b lo8etna el arabiye, motta3me bl lo8a el faranciye, bl lo8a el englizie, b lo8a el almaniye 7atta! Fi ktir shaghlet hiye emtidat el lo8at, mar2et b 7adarat 3al mant2a. fa el mant2a a5det mn kel el nas! Kel nas 7taluwa la hal mant2a, tarako b2alba kam kelme, tarako b alba tab5a, tarako b alba 3ade, tarako b alba mehne, tarako b2alba saqafe. Fa sar fi tarabot. El 3alam lyom metel ma wa7ad w cellulair w zo8ret el kora el al ardiye wl internet, sar eno lesh ma bet3alem hal walad hal mo7adara, mawjude 3al internet wa2t eli bedo bifut 3alaya mendun ma twaj3o raso. Ze8ret el denye. Fa ta2arob el 7adarat. Tafahom el moshtama3at. Ya3ne blo8etna el arabiye bl telfizion, btemro2 3layna di3aye temro2 3alayne kelme kelmten farancy, kelme tenye englizi, btemro2 di3aye tanye video clip bi3alemna 4-5 kelmat almaniye. Ya3ne hek. Men dun man7ess 3ala mar7alet 20-30 seni jil aw jilan.. betsawar eno bedna netwa7ad kelayetna nsir nentio2 we7ed. Bel zaman el 7adarat el adime kanet kela yata ta7ki ta2ta2a, iza 3endek fekra 3en el ta2ta2a.. ta2ta2ta.. men hon kena 3m ne7ki 3la siret ta3lim el lo8a men shway eno Shef farmoush el 3etem kan y3alem el alef b… (camera stops..) Lyom ana sar ma3i shaghle byom umam el mota7ide, ba3ato warana kanas mehtamin lel te8yir, wel esla7 el eshtima3i, bl moshtame3 wa ka mehan 3am betzulu, iza adayna 3 ayam bl quality in, eno fi xxxxx bten3ata la xxx beyredowa ba3d senten b shakl mo5afad w yeli byebra3 zyadexxx el mosriyat.. awal wa7ed men el ma7roumin tel3et ana. Yih. Ana tfaja2et. Wa2t eli 3refet lesh; ‘eh enta bisara7a men el a5ir, menak montaseb le mo2asaset el 3amel, lezem tkun mo2asaset el xx men el a5ir, bkol el wodu7! Bsa tkun momtaseb l mo2asaset xx bte5od mosa3ade, ma xxxx zfi2 ma fina na3tik. W hayde el sha8le 3emlet counter attack w 3emlet e7tikak tawil 3arid, w 3emlet rafed l siyase tawile 3arida, w kent ana sabab mn asbab el a3da2 ben tarafen siyasiyan mo3ayanin b2alb el.. w ben 5ilaf tawil 3arid sar b 8erfet tijara wa dakatra ayubiye w xx w jam3et trablous w w 5talafo el modara b sabab el xx taba3i, ‘eno enta xx men emti7an xxx’ w ana s2atet t2ulu eno lesh enta mustaslem w ma 7a te5od? W ana s2atet bel math modern! Ana el matmoder wa2t el dawle el lebnaniye qariret t3almo mn hasht el maderes ba3ato dakatra w asedsde 5asasowon seni, b madaraes 5asa w a5da3uwon math modern ebn mehnet sawra wl marakeb, bel ket ana, t3alamet fak b majhud sha5siy, kafet 3 7ali bl 3elm wel saqafe, bet2eli bedi a3melak emti7an math

There used to be a lot of tensions between different religions. Is this still the case? Do you think it gets better or worse with the new generations or is it the same? Wallah ana ra2yi el emtidet el ta2ifi 7a ykun el 50 seni eli jayin a3naf b ktir men hala2. La bel el jahal wl tejhil 7ayshufu emtidet la2elo akbar. La2ano el balad m2asme ta2ifiyan, w manate2iyan. Esena men fatret el 7arb el ahliye eli ma zalet mebniye 3l ases el emtiezat el siesiye wl eshtime3iye… (vistors) fa el shi eli shayfo eno el ta3ayosh mawjud! Ma nla8a el ta3ayosh. Bas shayef eno sar fi huwe bayn el nas ba3da el ba3d, ertibatan b shi esmo el 3aysh. B ertibatan b shi esmo el wazife. Hal ta2ife bte5od mnel dawle aktar men hal ta2ife, la2ano za3im hal ta2ife 3endo eltizem teny w bashari aktar! La2ano bey2ul el nhar el flani el edrab btenzel kel el 3alam b mant2a tanye el nhar el flen fi 3ena matlaq ma 7adan byetjawab ma3o. betsawar eni wade7. (interview put on pause for visitors) El tashanojet el ta2ifye lel asaf ijetna b fatret el thawra el falastiniye. Ma kanet mawjude bel mina. Kan be fatra mn fatrat el ta3ayosh 3ayshin ma3 bard, ya3ni 7awayer wa7de, na7na kan ma7alna 7ad el masi7iye ye3tabar xx el fodi. 7aret el masi7iye. Ma kena n7es nhar eno la2ano esmo mhamad ma 7adan bye7ki ma3na, aw y7arbuna, la bek 3aks, tabiyie jedan. Kena 3ayshin. Ma shefna hal tashanojet el ta2ifiye ela b fatret el thawra el falastiniye. Bas ntar7et el tharwa el falastiniye 3ala el ard, saret wa2e3, balashna nshuf b2ayam el 67 bel madd taba3 Abdalnasser sar balshet men hon tashanojet ta2ifiye. B ayam kamil cham3on. Nas ma3 amerka nas dod amerka. Nas dod el thawra el masriye, nas m3 el thawra el masriye. Ana kan 3omri 7 snin bas, kent wa3i jedan! We3i we3i lal 2adaya w kel 3alam masriyin. Amerka dod abdalnasser. El masi7in dod abdelnasser, vham3oniyin dod abdelnasser, m3 amerka, sar fi farz. W w haydi 3emlet thawret el 58. Lel asaf sar fi eqtital ma3 el jesh, m3eno/la2no el jesh kan masi7i. w jesh kan el haymane tab3ito masi7iyan. Ya3ne bhaydek el fatra muslmen 7ata ytamno, wa2ta lebnan a5ad esteqlelo el muslimin 7ata ytamno el masi7iyin alolun na7ne mne5od ra2ist el wazara, ento 5edo akbar wazirt el jomhoriye. W hene eli tamano el masi7iyin, eno na7na ma fi fara2 baynatna, kelna lebnaniyin. Bas en3atyet el emtiyazet bshakel ta2ifi bshakel ma8lut bhaydeek el ayam w kan ma2sud. Eno el qanun el farancy eli 3ata hal emtiyazat hay ya3tiya bshakel ma3lut ta ya3tiya nas aktar mn nas la 7ata bel mosta2bal yshilo el shi el islami eli kan el mad taba3o 3l ard el asra3 wel akbar w elo jozur w elo mo7tabar. Mar2et el 58, Rashid Karame wa2ta la 8alib wala ma8lub, sar fi sel7a ma3 el jesh, w sar fi enti5abet jdide w t8ayret el sha8le sar ahed kamil cham3on, ahed ra5a w 3ata2 w sar fi ash8al w sar fi ta7sin marfa2 trablous w sar fi nahr abu ali 3emlulo majrab ba3d el tafe wl zelzel w sar fi ktir shaghlet ijebiye! Hala2 ela eno dalet el naharat shway shway mawjude. Ela en ijet thawret masr w 3emlo t2mim l sherket qana te2wem el swess, dod el engliz w sar fi solas bwa2ta.el 3edwan el solasi. W sar fi darbe la masr. W saret el nakse. Islamiyan nfaraz el share3 el arabi kelo. Nas ma3 masr – el madd el ta2ifi ma kan bel mina aw b trablous wa2ta. El mant2a shamel, lebnan suriya, masr wl Iraq, w Libya, ma fina n2ul kan 3endon rabi3 arabi b hal ayam, ma kan fi hal mafhoom, bas fina n2ul nas muslime w nas mena mslme, nas arab w nas menon arab, nas m3 el amerkan, w nas dod el amerkan. Nas sohyuniyin w nas dod el sahayne. Nas faranciyen w nas dod faranca. Ya3ne sar hek el farz. Al mina t2asret ktir b fatret el ta2ife. Ijet el thawra el falastiniye w asmet el share3. Nas ma3 el thawra el falastiniye eli hene muslimeen, xxx sha3b el muslem, xx sharb el falastini dod el eqtisad el dawle el sohyuniye eli hiye dawlet el sohyunin. (camera full again) Fal mad el ta2ifiy lel asaf ija b mawdu3 terkibt el jesh w hayda kan sabab mn asbab asm el jesh b ayam el frangiye. Nas ma3 el thawra el falastiniye w nas doda w dal yetfa3al yetfa3al yetfa3al la7ata ma3ouf Saad, awal el harb el ahliye el lebnaniye, bwostet 3ayn

el rumane, w do5ul Israel b 88 w nas ma3 w nas dod, w nas muslmeen ma3 el thawra el falastiniye w nas dod el thawra el falastiniye m3 israel, nas ra7et men sha3b el lebnani 3 Israel. Ya3ne sar el farz el ta2ifi 3al ases da3m el thawra el falastiniye, ma kanet ahel. La hal da3m eli a5adeto el xx. Asa2et el sha3b el lebnani ana 7asab wej7et nazari. W asa2et li nafsa. Abel ma tsir el sha3b el falastini. Eno ma kanet mowajaha sa7 siyesiyan, kanet ktir 3am tettaraf w ktir 3emlet sha8let 5asret 7ala w 5asretna na7na el sha3b el lebnani fi elna ma3a. wosulan li 7arb el mo5ayam kan ma3na ta2ifiyan. Kano el muslimin 3m yeklo darb men el masi7iyin. 3elman eno na7na kena el muslmen metdey2in men tasarofet el falastinin w metday2in men Yasser Arafat w metday2in men el balad eli ma ela ra2is, eli bedo ya3mel ra2isa xxx ya3mel dawle falastiniye b shmal lebnan. Bas hal shi ma sar. Ma elo 3omr y3ish la2ano ma sar xxx. Na7na ka sha3b lebnani kenna mettariin. El ta3ayosh w hayda eli fehmo el masi7iye xx wltafo 7awl rafiq al Hariri, la nhar atlet rafiq al Hariri w emtidata. Eno el bidawi ma fi y3ish bedon el masi7i wl masi7i ma fih y3ish mendun muslem. W lel asaf xxx tajasob ma7alen mah 3 nafs el wa2t el xxx 7arb el ta2ifiye eno Jumblat 3end kaz 3el ard bedo xx siyes xx. Nabih berry 3endo kaza 3el ard bedo ye5od bm2abilon wizarat w mal. Ra2is el jumhoriye masi7iyan 3endo 3l el ard kaza.. bedo 7e5od badalon wizarat w mal. Saad al Hariri hala2 we2fe osto 3la da3mto el Saudiye aw ma da3mto al saudiye. Kaman bedo ye5od 2belon wizarat w mal, bas hayda el wa7id eli 3am yetla3 kesh damma. Leh? La2an el Muslmeen humushu.. xx bel 7asad wel 8ebel, bijah el muslimeen, la2an kel el tawa2ef 3am tet2adam wl muslim la2. Hala2 bel ma2lub saret. Ya3ne hayda el shi mawjud 3ala sa3id el wazife, 3ala sa3id el qiyade, 3ala sa3id dabet bel jesh 3la sa3id 7aqibe siyesiye tirasiye ela a5erihi. Hon te2sim el asas ma bijuz. El mafrud nkun na7na neshte8el 3al kafe2a wel mo2ahilet. El el ensan el sa7i7 bel makan, el ensan el munaseb bl makan el munaseb, doctor b wizaret se7a, mo7ami b wizaret eqtisad, ensan mehani b wizaret el sin3a, w hekaza dawarek, ya3ni keef bena n8ayer, ya3ne rje3na 3laya oset el ta8yiir, w terkibet el eshtima3iye el ta2ifiye mawjude siyesiyan. B nazerti eno ma ra7 tru7 hala2 la ba3d seni wala senten, ma lama ysir ta8yir, bel mafhoom wl wa3i men alb el bet wnbattel nente5eb 3eshwa2iyan aw nbatel n2ate3 enti5abet. El mafroud yenjab za3im el siyase el munaseb, mafrood eno na7na na3mel esla7at eshtima3iye w siyesiye w saqafiye w sine3iya – ba3den betroo7 men 3enna el ta2afiye shway shway. Lel asaf. Ta2ifiye mawjude bas el nas b 7ad zata hiye mana ta2ifiye, mana 3am tetbana ta2afiye, bas bel 3adwa, bel wazife, b le2met el 3esh mawjude el ta2ifiye. Met2asef e7ki hek. Zbale: Fi 3endna wade3 zbale huwe zbale. 3reft b mawdo3 jabal el zbale. Bas shi sha8le ana mla7esta hiye oset eno na7na mnemsek el zbale hon b hal balad w men keba 3l rsif. Ka2ano el ard hiye zbale. Ana so2ali elak leh btefteker el lebnani aw el traboulsi aw el minawi heik byet3amal m3 el zbale? Shaghle ktir kbire hayde w mawdou3 metsha3eb jedan w bbedo b aktar mn ma7al el we7ed you2af 3endo. Eno bshakel 3am mawdou3 el zbale mawdou3 tarbiye. Mawdou3 madrse. Mawdou3 em w ab. Ba3den btiji mas2ouliyet el dawle. Iza hal saqafe ma2dume w mena mawjude b alb el bet, eno el we7ed iza ma ndif b beito aw ma ndif b sher3o meno ndif b moshtama3o w mo7ito. Lyom ana ma fini 2oul la we7ed kab sha2fet kleenax bl 7ara ‘enta menak ndif ’. Momken y2oul ‘hal 7ara mwas5a w mwas5a, we2fet 3alayi?” 7a nerja3 la nafs el nazariye taba3 el di3aye. Eh we2fe 3alaye? El mawdou3 akbar men we2fe., eh we2fe 3aleyi. La2ano lyom bara bl moshtama3at el moqadame fi 3endon shi mosalamet asasiyat bel moshtama3. El nadafe betballesh mn el bet, mn el em we lab, wel share3, wl madrse, wl mo7it wl moshtama3 ka kol. Ya3ni. Lyom el baladiyet barra bta3temed 3l tendif. Bas bi fatret bi balesh el farz mn alb el bet, byiji el baladiye bey2oulo 7ataynalkon 3 bab beitkon 4 7awat** aw 5 7awaat*. Wa7de bet7eto b alba l 2zez. Ma betkebo 3eshwa2iyan. Wl 7awle el tanye betkobo b alba el 2neni el plastic. Wl 7awye el talte betkebo b alba el tanak w ma shabah. Wl 7awye el rab3a betkebo el fadalet. Wl 7awye el 5amse momken ma tkun 7awye, hiye tkun makab bas domn nhar men el jom3a lel ases eli ma bedna yeh. Ana barra sheft. Re7et w bramet w s2alet. Mathalan. Ana wa2t eli bro7 awal mara 3 sydney, sohri bya3tini mefte7 be2eli 3am hayda el mefta7 byefta7 kel el bet. Barki shi se3a na7na kena bma7al w enta 3am tkazder (la2an ana kent rou7 ebrom) w jit ma l2et 7adan bedak tfut 3l beit – hayda el mefta7 byefta7 7ayallah beb bte2der tfut 3l beit. Bas hal barrad ma t2arreb 3aleh. Barrad frigider baba. Ana ma a5at w 3tit. Eno sohri bse2 fini, bi7ebni, 3atani mefte7 el bet.. bas hal barrad ma t2arreb 3aleh. Eno lesh? So2al 3endi, eno lesh.. sert ba2a ni taraf 3ayne bedi a3ref lesh.. tfaja2t bnhar eno benti 3am t7at shi aw 3am tshil shi mn el barrad, w terkto maftou7. Biji ana b2arreb 3l barrad w bsakerlo darefto, ana bsakerlo darfto b ser2 el nazar, bla2i eno hal barrad hayda lal nifayat.. Lal qomeme. Eno mamnou3 ykebo el qomeme b 2alb el 7awye ela ri7a aw tnazel may. Hayda bifarzo el nifayat b alb hal barrad – ma bedon yani shem el ri7a el m3etne, aw el metne. Bey2oluli ma tefta7 el barrad bas ma 2aloli shu fi b2albo. W ana law aloli kano raya7oni. Ana mbasat ktir ktir eno hal barad hayda lal nifayat ta ma ykebo el nifayat bettale3 ri7a b alb el 7awye, la2ano ela tari5. Men el se3a kaza lal se3a kaza beykebo., btiji el baladiye bte5od mn hal no3 el nifayat men el zbale tab3iton. Men el se3a kaza lal se3a kaza bte5od el no3 el tany, kell sayara btiji te5od no3 mn el nifayat. Wa7de bte5od el 2zez. EL tanye bte5od plastic. El talte bte5od el kartoon wl 2mesh wl mashebeh. Ela a5erihi fi wa7de eno.. tfaja2t ana eno el tanak ktir bye3teno eno ye5do tanak, lesh? La2n el tanak kel tanke fiha 0,01% mn el grand azdir. Hayda el azdir 7a2 kel kilo 500$ aw 1000$ - 1000 tank tanke bta3mel kilo azdir! Na7na lesh ma menshufa w mna3rfa haydi b lebnan? Lesh ma htammin hal sharkiat el kbire wl da5me te5od el zbalet wl nifayet w ye5do 7a2a massari? Na7na nifayetna b lebnan a8la nifayat bel 3alam! 8aniye ktir bl mawad el 3odwiye! Fiya el kartoon, fiya el tanak, w fiya el plastic eli you3ad tedwiro, w fiya 7ata mawad 8aniya jedan, eno kel cellulair menkebo fi b2albo 1 bel milli dahab aw platin aw uranium aw mawad 8aniye jedan w nedra bl kon wl tabi3a, 7a2a massari, el shariket bteshtriya b malayin el dollarat! Lesh na7na ma mnow3a, menkeba hay bl zbele, lesh fi min aw3a menna? Lesh fi min aska menna? Lesh hene 3endon 3a2el, lesh ma fi brasna sandoo2 bwe3? 5alini net3alam ba2a, tafa el kalb b mafih el kifaya! Eno hayde el nifaye b lebnan a8la a8la nifayat 3odwiye, barra 3emlo mena el kahraba, w 3emlo mena samid el kemewi, w 2awo mena sena3et el plastic, w 2awo sina3et, el 5ashab kelo byente7en w yo3ad tadwiro w you3ad mad8ot. El 2mesh bten3ad 7yekto. El 2zez byen3ad sabo. Fa betalla3 eno 3ena ma fi 3ena nas, ma fi 3ena lejnet i3ad bi2a, ela 30 seni betsare5 w ana we7ed men el

mo2asesina? Eno ya 3ami hayde el mawed el 8odwiye fi min yeshtriya, w ye5eda mn 3endkon w yetfa3 3alaya 7a2a massari w ya3tikon tendif w nadafe w amen, badele l rawaye7 eli 3am betshamemona yaha, wl tarakom eli 3m ysir wl 8azet eli 3am tetwalad, wl mashekel el be2iye wl so7iye wli na7na mn 3ani mena. Mathalan. Na7na mnu23 3ala 5at geoghrafi b mo7it el marfa2. Fi 3ena makab el nifayaet eli howe mojama3 makab nifayat trablous eli sar jabal! Eti7ad baladiyet el fay7aa2 saro men warana nas ye2bado 7a2 kel 7awyet zbale btiji mn baladiyet el manate2 50$ w 100$ 3 7seb sha3b trablous w ahl trbalous! Mafdou7a! ktir 3eb 3alekon! Ma bedi sammi asma2. El ri7a wl zbale mn 3endkon ento! Mawadet el sbi8 ri7eta kelayata bsababkon ento, ma 3am teshte8lo sa7! Makab el nifayat taba3kon el 3ashwa2i hada, el youftarad eno nifayat tendemel bl ramel, lesh ma 3am tedemlooh bl ramel? Te2sirkon ento 3am te5do el mosreyat t7atuwon bl jaybe, bedkon tetla3o 3la Europa 3la 7sabna, ya 3aybelshum 3laykon ya 7ramiye. Na7na menna naymiin 3 awdanna. Sheyfin w mna3ref. makab el nifayat b trablous ma ba2 yestaw3eb zbelt el mant2a. betjibolo zbele men manata2 te2bado 7a2a la ykebowa 3ena b trablous? 2amo batalo ykebowa, saro ykebowa na7 el jam3a el arabiya w ykebowa 3l cornishe, baladiyat el manate2, ya 3ayb el shum 3layon, henne eli wes5in b manate2on w ma ne7na el wes5in! na7na 3am ne7mel wase5ton! W menshen 2-3 yed3o el fe2er w hene kezzebin. Bye7er2o dwelib el cowchuk la yshilo mn el duleb kilyan 7adid, m5ada. Menshen 3-4 7aramiye byesr2o kablet mn el sharked wl mo2asaset w bye7er2owa la yshilo 4-5 kilo n7as mn alba w kela yeton mafiat? Bi ma fihi el kifaya tafa7 el kayl! W ma ba2 ne2bal! ma ba2 adrin net7amal! La2ano nesbet el salatanet, waynekl ya neqabt el atebba? Btu2afo t2ulo nesbet el salatanet bl shmal 3alye jeddan! Bsabab el tanafos eli moshba3 bl karbonet wl mawad el 3odwiye wl so8baqiye. 7ar2 el nifayat w m5alafet el meshtashfayet wl battariyat w ri7et el kowchuk, ya 3ayb el shum. Ya 3ayb el shum bedna miin ynadeflna el zbale xx el 5odarjiye yali ma bibi3ona kilo el tefe7 aw kilo el banadoura nhar el 3id ela b 3000, w ba3d el 3id bikeboo b nahr abu Ali w la bibi3ona yaha 3 kg b 1000 w ba3d el 3id bibi3ona yeh 5 b 100. Kelo motarabet. W kelo jadal. W kelo momanhaj! Li tedmir hal mojtama3. Lel asaf. Kelo xx este3mariye mo3ayane tartabet b 7arb el franga el salibiye. Tartabet bel erhab, tartabet b amerka w israel. 3amo awlak hon el nas bi7ebo aw bi3ezo shaware3hon? Ma fini 2oul ma 7adan ma bi3ez madinto. Mafini 2ul, ana ma betsawar lebnani aw ebn trablous aw ebn mina ma biy7eb el nadafe, ma bey7eb yshem hawa ndif. Bas fini 2oul, eno fin as baladet el ehmal ya3ne ila 7ad eno we2fet 3alayi ana, meni mas2oul.. 5ali hal mas2oulin hene y5also, hene ynadfo. Hene saro roo7 el ettikaliye yali hie mawjoude, kel wa7ed bedo yshil el mas2ouliye yalli hiye 3an dahro lal ta3til. Kelna mas2oulin. Emna w abuna. W moshtama3na. w estezna bl madrse. W mas2oul bi2etna. W wazirna. W mo5tar 7aretna. W ana mas2oul awal el 3alam kella, la2an wa2t el baladye bet2eli enta betkeb el zbale mn el se3a 6 el sob7 lal se3a 8 bl 7awye, eh hala2 7a tenf5oni ana, w kel el zbele bl tor2at w ana bedi iji shil el zbele eli jaba jarna 3 bab betna, 3an bab beito w zatta 3 bab beyti? Hal terkibe bel moshtama3 emten bedna ne5las mena? W kif? W min bedo ybalesh bhal shaghle? Lek shu bedi bhal shaghle hayde! Lk roo7 eltehi b anint el 8az kif bedi jiba wala bwasl el 8az wala bel 7rami taba3 el eshtirak eli 3am yesre2ni, wala bsere2ti b anint el 8az wala ser2ti bl cellulair, wala bsr2ti b telefon, wala bsr2ti bl kahraba, wala bsr2ti bl may? Ooooh.. mennen bedi ballesh? Wala b ebn el 7 snin eli eli 3am yerkab motorcycle bedo ykesh el 3alam edemo 3el rsif w ynazelon hene yemsho bl tari2 w huwe yemshi 3l rsif. Abel ma neltezem b qanun el ser. W nbattel n2atel ba3dna b7awades el ser, 3l tor2at, w nbatel nesma3 ambulance jayer shi jari7 bsabab motorcycle aw bsabab sayara aw bsabab wa7ed m7ab7ab, aw bsabab wa7ed ma byeso franc! La yaltazem bl qawanin. Bedi 2oul ana la hayda el zalame; ’enta ma tkeb el zbale’ bel 7ara 3eb 3alek, tkeb el zbele bl tari2, roo7 nadef el tari2 w nadef shar3ak?’ kif bedi efham meno hayda w kif bedo yefham 3alayi? We7ed bodola, wa7ed bala tarbiye wa7ed bala a5la2, wa7ed ma 3dno shi eshtime3i, kif bedi 7at 7ali bmostawa, ekol atle meno aw ta 7ata edrbo w yedrobni? Iza el dawli hiye m2atshe arri3a, ana bedi dafe3 3an el dawle la 7atta el dawle trou7 te5od ma3asheton w yru7o ye3do bl byut w ykazdro w yerkabo lanchet w yro7o chaleyat w na7na shayfin el 3alam kif 3ayshe w kif el zoruuf tab3it el balad. El mas2oul. We2fet 3alayi ana la2ani an hala2 sert mas2ul bedkon t7asbuni? Esena ma7alna, do2 el may w hiye may betdalla 3awja. Mani shayef hal balad 7a tendaf lyom, meni sheyef el moshtama3 7a yetsala7 lyom, meni shayef 7adan mas2ul bedo xx. Men el afet el eshtima3iye eli hiye lyom la2an kel el 3alam ettikaliye – we2fe 3alayi? W no2ta 3l satr w allah ysam7ak ya ZIad el Rahbani wasaltoona bnos el bir w 2ta3to el 7able fina. Lesh ma elt aktar?! Lesh ma 3ayatet aktar? Enta w amthalak eli birabo w biwajho el moshtama3. Ma el 72 3la ziad. Ma fini lumu, bedi a3ti aktar mn to2to. Bas drabet mathal fi la2ano huwe aktar wa7ed byet7amal!! Aktar we7ed 3endo sodr xx bhal balad! Aktar wa7ed bl moshtama3 lezem ykun fi nas metlo! Aktar we7ed fina nas 2alo ’A5 YA BALADI’, shu el fan el moltazem, el fan mowajeh. Dar el a7zab el siyesiye wl andiye wl jam3iyet wl niqabet yali nla8a. ana ma 7adan bye2der ye5od meni kelmet eh iza mani mwafa2! Wallah law bedda tettabal el denye! Bedi kun me2tene3 la 2oul eh! W iza elt eh ma momken 8ayer law kan sar shu man sar la 7ata .. ella eh lal sa7! Ella eh lal te8yir el ijabi. Ela eh ma3 el nas el mas7uq, bas bedi 7asebon ana la hal nas el mas7oqa, ”ya ja7e, lesh ma t5alayto 3n jehelkon w 8ayarto?” Betsawar lezem kun kafet w wafet.

Appendix - The Role of the Courtyard The courtyard has a distinct history in the local architecture of the Middle East, and for various reasons - Thermal, spatial, cultural and social. It had an important role in the residential architecture. In modern Lebanon, the courtyard has almost been erased from the building culture, it can mostly be seen in historical architectures like the Mansoury mosque or in the old city area, as it has transformed into an interior hall space in the ‘Lebanese House’. The courtyard’s role is quite fascinating, and a part of the architectural history and identity but now fading away.

Image from book (Radoine, H. (2017). Architecture in context. John Wiley & Sons, Ltd.)

How can the courtyard be transformed into a space of relevance and appreciation in a modern project? The identity of the courtyard can first and foremost be seen as a central core. Not only was it the place for the family’s social gatherings, but also the place from which the flow is distributed to the rest of the residence. In addition to that it had other environmental benefits; protected from external noise, and a cool space in summer, due to the incorporation of the water element and planting. Even though the courtyard is a private space for the residents of the house, it is the space from which the people move. It also means that visitors are not permitted to access it, so in the traditional houses there are either guestrooms in direct relation to the door, or there sometimes are ‘pre’ courtyards, that distributes and seperates the guest area(s) from the private house(Edwards, 2006).

Radoine, H. (2017). Architecture in context. John Wiley & Sons, Ltd. Edwards, B. (2006). Courtyard housing. Abingdon (Gran Bretaña): Taylor & Francis.