By Julie Murray
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In contemporary many years the realm has skilled the increase of so-called 'low depth conflicts'. not like traditional wars those very bloody armed conflicts aren't any longer the affair of kingdom governments and their armies. of their position seem police-like armed devices, protection providers and mystery providers, teams and businesses of non secular, political and social enthusiasts able to inn to violence, 'militias', bands of mercenaries, or simply gangs of thugs, led by way of the condottiere of the twenty first century, which include militant charismatics, military 'generals', 'drug barons', and 'warlords' of assorted types.
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Extra resources for Ejército de los Estados Unidos
They entered the house; they killed my uncle with rifle butts and beat my mother. We escaped. 6 Someone notes that Syrian people in the camp fled a military crackdown too, and that their houses were raided and in most cases destroyed. Many interlocutors in western Tall ‘Abbas reply: “So what? The Syrians must go to Beirut. They shouldn’t stay here! Why does our government always leave us to pay the bills? Where are our politicians? Why has the state forgotten us? ”7 In other cases, Christian residents in Tall ‘Abbas admit that they “don’t want more Muslims here”.
Conflict and Health 7: 18. Accessed November 21, 2015. gl/xmEZA3 Feghali, Kamil. 2010. Lubnan fi ’l mawsu‘a [Lebanon in the Encyclopaedia]. Beirut: International Publisher. Hanf, Theodor. 1995. Ethnurgy: On the Analytical use and Normative Abuse of the Concept of ‘Ethnic Identity’. In Nationalism, Ethnicity and Cultural Identity in Europe, eds. Yerkuyten, 40–51. The Netherlands: Utrecht University. Harb, Charles, and Rim Saab. 2014. Social Cohesion and Intergroup Relations: Syrian Refugees and Lebanese Nationals in the Bekaa and Akkar.
The novelty of the sectarian narrative is that it has become pervasive, introducing itself not just in academic debates but also in the daily life relations of the Lebanese, especially after the 2011 uprisings (Kingston 2013; Salloukh et al. 2015). If the term “community” used to have a neutral connotation, its evolution into sectarianism THE SUNNI COMMUNITY IN LEBANON: FROM “HARIRISM” TO “SHEIKHISM”? 39 has clearly marked it in a negative way. This “sectarian hegemony” produces negative effects on at least two levels: on the one hand, it imposes itself as an all-encompassing meta-narrative able to explain all the regional phenomena; on the other hand, it reproduces the image of a fragmented region unable to cope with violent phenomena and pervaded by barbarianism (Di Peri 2016).