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Contents:


Acculturation and Assimilation

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Bij abonnementen buiten ons verspreidingsgebied worden portokosten in rekening gebracht behalve voor Groningen en Drenthe. Op maandag vindt geen postbezorging plaats. For 16 years, Lebanon was torn apart by fighting between Christians and Muslims. Although a tentative peace agreement in ended the war, many problems remain. Several thousand Syrian troops, who entered Lebanon during the civil war, remain in the country.

Relations with Israel have long been contentious and border skirmishes are fought periodically between the two nations. Israel also occupies areas of southern Lebanon. Meanwhile, Lebanon is striving to reconstruct itself physically, economically, and politically. Immigrants from the region of the former Greater Syria account for close to two-thirds of the estimated 2.

Christian Lebanese were the first Arabic-speaking people to come to the Americas in large numbers. Their earliest immigration to the United States began in the late s, peaked in at 9,, dropped to a few hundred a year during World War I, and rose again during the early. To the beat of the derbakke and the music from their voices, they danced traditional circle and handkerchief dances.

Later, with the passage of the Immigration Quota Act — , it dropped to a few hundred a year. When the second wave of Arab immigration to the United States began in the late s, the descendants of the early Lebanese immigrants were in their third generation and had almost completely assimilated into mainstream America.

In the s and s, the Arabic-speaking population of the United States began to grow again, and Lebanese Americans assumed a higher ethnic profile. Many factors spurred large-scale Lebanese immigration to America in the late nineteenth century. For instance, many emigrants were inspired by tales of American freedom and equality that were told by American missionaries doctors and teachers. Also, the world fairs that took place in Philadelphia , Chicago , and St.

Louis exposed participating Greater Syrians to Americans and American society. For the majority of Lebanese emigrants, the determining factors were economic ambition and family competition. For many Lebanese families, having a son or daughter in America became a visible mark of status.

Young men were the first to emigrate, followed by young women and later wives and entire families. Some villages lost their most talented young people. Between the late s and World War I , Lebanon lost over one quarter of its population to emigration. During World War I, it lost about another fifth to famine. The civil war sparked a new wave of emigration from Lebanon. Many Lebanese went to Europe. Those who came to the United States reinvigorated Lebanese American ethnic life. Most of the new immigrants were better educated and were more conscious of their Arab identity than their predecessors.

Many Lebanese Americans who are Muslims devoutly maintain their Islamic traditions and are cautious about assimilating fully into American culture. Lebanese Americans have settled all over the United States. Peddlers who traveled to New England and upstate New York communities, as well as those in the Midwest and the West, often stayed on and opened general stores.

Some of the largest concentrations of Lebanese Americans are found in the Northeast and Midwest. Detroit has one of the largest Lebanese American communities in the country, and there are new communities in Los Angeles and Houston.

The first Lebanese who came to America were considered exotic—their baggy pants shirwal and fezzes made them stand out even among other immigrants. Later, when enclave living and the ubiquitous peddler made immigrants from Greater Syria a visible presence, attitudes toward them darkened. During a Senate debate on immigration quotas in , Senator David Reed of Pennsylvania referred to Syrian-Lebanese as the "trash of the Mediterranean.

Pictured are some of the Arab American artifacts she has been collecting since Lebanese immigrants to meet regularly with other Americans, and helped them to quickly absorb the English language and American culture.

Many Lebanese American women worked in war-related industries during World War II, which hastened their assimilation into American culture. By the end of World War II, it was not uncommon for Lebanese American women to work outside the home or family business. Lebanese Americans worked hard to assimilate rapidly into mainstream American society.

Many Anglicized their names, joined Western churches, and focused their energies on becoming financially successful. In the late s, Lebanese Americans faced many of the same problems as other Arab Americans. They have often been the victims of negative stereotyping, especially in films, theater, books, and cartoons. Lebanese Americans have also experienced anti-Arab sentiments in American politics. Because the United States has strong ties with Israel, Arab Americans have often felt that American politicians have little interest in understanding Arab hostility toward Israel.

During the s, some political candidates rejected financial support from Arab Americans in order not to appear unsympathetic toward Israel.

Lebanese Americans are a deeply religious people. In Lebanese culture, age is greatly respected, and respect for parents is extremely valued. Family is at the core of Lebanese social identity and loyalty to family has traditionally superseded all other allegiances. In Lebanese culture, roles are often defined by gender, and this social definition anchors both men and women in their respective roles.

Women are to be protected by other family members. Men are the undisputed heads of families, and take the concerns of other members into consideration. In Lebanese American families, the welfare of the group is considered more important than the needs of the individual.

Lebanese Americans are known for their elaborate and warm hospitality, and it is considered rude not to offer food and drink to a guest.

Americanization, with its emphasis on youth, personal achievement, individualism, and independence, has eroded some of these traditional beliefs and practices. The Arab respect for age, though still stronger in comparison to the larger society, has decreased. Though the family is highly valued among Lebanese Americans, the belief in family honor has lessened, in part because families are not longer living together in close circles.

Family roles are less gender-defined in the United States. Hospitality has also changed: New immigrants who come expecting the kind of help from settled relatives that they themselves would have offered back in the village are often sorely disappointed; they soon discover that they are expected, like everyone else in America, to make it on their own. Some common Lebanese dishes are described in this section, and it should be noted that the seasoning used in Lebanese cuisine is always subtle.

Kibbee is ground lamb meat mixed with bulgur wheat and eaten either baked or raw. Yellow and green squash, called koosa, are hollowed out, stuffed with rice and ground lamb meat, and cooked in a tomato sauce.

The insides of the squash are often fried in olive oil as a separate dish. Sfeeha are small, open square pies of ground lamb meat and pine nuts, sometimes made with a thin tomato sauce.

Lebanese food is widely available in gourmet food shops and health food restaurants. Pita bread, hummus chickpea dip , baba ghanouj eggplant dip , and tabbouleh a salad of parsley and bulgur or cracked wheat , have become mainstays on health food menus.

Lebanese Americans also eat fresh fruits and vegetables, cheese, yogurt and yogurt cheese labnee , pickles, hot peppers, olives, and pistachio nuts. One of the most popular Lebanese desserts is baqlawa , which is filo dough laced with sugar syrup and wrapped around finely chopped walnuts.

Western dress is the norm in Lebanon and among most Lebanese Americans. Religiously observant Muslim women wear the hijab, a long-sleeved coat or dress, and a scarf often white that completely covers the hair. Young girls and married women can decide whether or not to wear the hijab. Traditional Lebanese clothing is worn only by performers at ethnic dance festivals. Men wear the shirwal baggy black pants that fit at the shin , high black boots, white blousy shirts, dark vests, and a fez.

Women wear long dresses with embroidered bodices and side panels, and tall hats with long white veils. Different sects within Lebanon celebrate different religious holidays. Christians celebrate the feast days of saints, as well as Easter and Christmas.

Easter is celebrated on the Sunday after the first full moon following the vernal equinox. Muslims celebrate three major holidays: Except for higher-than-average incidences of anemia and lactose intolerance, Lebanese have no incidence of medical disease specific to them as a group.

As a rule, they support the conventional medical establishment. Most Lebanese speak Arabic. Arabic is a poetic language, and poets are prized in Arab culture. In its first 50 years in America, the Lebanese American community enjoyed a golden age of letters, with the literature of such New York experimental poets as Khalil Gibran, Ameen Rihany, and Elia Abu-Madey casting their influence on literary circles of the Middle East.

However, in their desire to embrace American culture, many Lebanese Americans did little to teach their American-born children to read Arabic. Immigration quota restrictions accelerated the problem. Without a continuous influx of new readership, once-flourishing Arab American newspapers and journals experienced a steep decline. Christian churches streamlined their Arabic services, and changed many of them to English. Newly arrived Lebanese immigrants to the United States, however, have reinvigorated Arabic language usage within the community.

Many Arabic churches now have bilingual announcements, bulletins, and sermons, and the business signs in Arab commercial neighborhoods are often painted prominently in Arabic. In particular, Lebanese Muslim immigrants have contributed to the increase in Arabic usage and have developed Arabic-language classes for children.

Greetings in Arabic are elaborate, and there is usually a response and counter-response to every one. Ahlein —"Welcome"; or the longer Ahlan wa Sahlan —"You are with your people and in a level place" a greeting appropriate at the door or when being introduced to someone for the first time ; the more casual Marhaba —"Hello," responded to with Marhabteen —"Two hellos"; to which the response is Maraahib —"A bunch of hellos.

Leave-takings are extremely elaborate: For example, the most common response to Keif haalak? Traditionally, Lebanese families and extended families operate as a unit, relying on each other implicitly in social, financial, and business affairs. The father is the decision maker, and the mother his close advisor. As Lebanese American families have adopted the American pattern of nuclear families, the dividing line between gender roles has blurred. Fathers spend more time with their small children, and mothers frequently represent the families in public, for example, at school meetings.

Independent households are now the norm, and daughters no longer become part of their marital families. Consequently, sisters share responsibility with their brothers for aging parents. Because marriage was traditionally an opportunity for a family to strengthen its prestige and economic situation, marriages in Lebanon were often arranged. This custom is still practiced among some conservative Lebanese Americans. To arrange a marriage, parents and other relatives seek out mates for their children.

They set up a chaperoned meeting, which allows the prospective couple to get acquainted. Courtship is conducted under the watchful eye of family members and always carries with it a sense of responsibility and purpose. Casual dating is frowned upon by more conservative Lebanese Americans because it can jeopardize the reputations of the couple and families involved. Among assimilated Lebanese Americans, however, dating is the usual form of courtship.

The majority of early Lebanese American immigrants married within their ethnic and religious groups. Many men returned to Lebanon to find a bride, particularly in the years when single men outnumbered single women in the immigrant community.

Most of the first American-born generation of Lebanese Americans also married within the community. Divorce among Lebanese Americans is less common in arranged marriages than in marriages based on love. The basis of the arranged marriage is a contract of shared responsibility and self-sacrifice.

There is no expectation that the needs of the individual will be satisfied in the marriage. The purpose of such marriages is to build a family. In fact, divorce on the grounds of personal unhappiness is frowned upon. Since divorce has traditionally been viewed as a source of family shame, families often become involved in solving marital problems.

Lebanese American families often indulge babies and younger children. Boys are coddled, but are expected to be strong and independent. Girls are restrained, taught to work within existing social schemes, and trained to be dependable as well as interdependent.

As they mature, girls assume many household responsibilities. They often take charge of the younger siblings or, if the mother is absent, the entire household.

By the time they began immigrating to the United States, the immigrants from Greater Syria had attended British, French, Russian, and American schools in their homeland for half a century or longer. These foreign schools had also stimulated the establishment of local government schools, and many of these schools encouraged the education of girls.

When they arrived in the United States, the Lebanese adapted to the American school system and culture. Their attitudes paralleled the evolution of the attitudes of other Americans toward education. By the third generation, the education of girls was considered equal in importance to that of boys. Because the vast majority of third-generation Lebanese Americans are middle class, they enjoy a higher educational level than Americans on average.

Many Catholic Lebanese children receive their education at Catholic schools. Muslim Lebanese immigrants to the United States occasionally send their children to Catholic schools, where there is more discipline and emphasis on respect for authority. Women have always been the heart of the Lebanese family. Although men have the final say in family decisions, the opinions of women are also valued. Husbands depend on their wives to maintain the household and raise the children.

Many Lebanese American women also work outside the home. They often play key roles in running family businesses, and often take over if their husband dies or becomes incapacitated. As Lebanese American men have become more active in public life, women have begun to follow suit.

Just as each family must take care of its own, each religious community traditionally takes care of its members. Lebanese Muslims are required to give 2. Philanthropic efforts within the Lebanese American community also cut across religious lines. For centuries, religious affiliation in Greater Syria was tantamount to membership in a small nation, or at least a political party.

The millet system, which the Ottomans used to divide people into political entities according to religion, gave religion social and political meaning.

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