文化与和解rÉconciliation战后:de l 'optimisme À la rÉsiliencepost-war文化与和解:从乐观到恢复力

Michel Abou Khalil
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引用次数: 0

摘要

文化与战后和解:从乐观到适应力。在内战结束时,黎巴嫩试图重建自己,但很快战争、暗杀、反复的政治危机和难民的涌入削弱了它。从2019年开始,随着一场民众起义的流产和一系列金融、经济和卫生灾难的爆发,朝鲜彻底坠入地狱,最终在2020年8月4日爆发,朝鲜变成了一个真正的殉道者国家。《雪松之地》再一次陷入了荒诞的循环,甚至陷入了西西弗斯神话的循环,甚至重温了让人想起内战的暴力场面,仿佛我们回到了“零时”。这些最近的事件表明,导致黎巴嫩人之间冲突的结构性原因尚未得到解决。如今,他们中的大多数人都迷失了方向,日复一日地过着没有希望和希望的生活。面对这种宿命,我们是否应该质疑冲突后旨在社会和解的艺术项目的影响?文化,特别是戏剧,还能成为促进和平的媒介吗?我们今天可以把这些艺术实践放在社会转型过程的哪一类中呢?这种方法的实践者是否总是在做可持续的和解工作,或者更确切地说,是在尝试社会恢复力?这种韧性是否仍然具有治愈伤口和创伤的治疗作用?或者,它是否会让黎巴嫩人适应新的现实,从而有可能促使他们拒绝接受现实?
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CULTURE ET RÉCONCILIATION POST-GUERRE : DE L’OPTIMISME À LA RÉSILIENCEPOST-WAR CULTURE AND RECONCILIATION: FROM OPTIMISM TO RESILIENCE
Culture and Post-War Reconciliation: from Optimism to Resilience. At the end of the civil war, Lebanon tried to rebuild itself but fairly quickly wars, assassinations, repeated political crises and an influx of refugees weakened it. From 2019, it is downright descent into hell with an aborted popular revolt and a whole series of financial, economic and health disasters culminating in the explosion of August 4, 2020, which transformed it into a true martyr nation. Once again, the Land of the Cedars falls back into the cycle of the absurd, even into the circularity of the myth of Sisyphus, going so far as to relive scenes of violence reminiscent of the civil war as if we were returning to the “Zero Hour”. These recent events show that the structural causes that led to the conflict among Lebanese have not yet been resolved. Today the majority of them are lost, living day to day without hope or perspective. Faced with this fatality, should we question the impact of artistic projects aiming at social reconciliation following a conflict? Can culture in general and theater in particular still be vectors for promoting peace? In which category of the process of social transformation can we place these artistic practices today? Do the practitioners of this approach always do sustainable reconciliation work or rather attempt at societal resilience? Does this resilience still have a therapeutic role that heals wounds and trauma? Or does it risk contributing to pushing the Lebanese into denial by adapting them to their new reality?
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