By Lara Deeb
South Beirut has lately develop into a colourful relaxation vacation spot with a plethora of cafés and eating places that cater to the younger, stylish, and pious. What results have those institutions had at the ethical norms, spatial practices, and concrete reports of this Lebanese group? From the various voices of younger Shi'i Muslims trying to find areas to hang around, to the Hezbollah officers who wish this media-savvy new release to be extra politically concerned, to the non secular leaders nervous that Lebanese early life are wasting their ethical compasses, Leisurely Islam presents a worldly and unique examine relaxation within the Lebanese capital.
What makes a café morally acceptable? How do humans negotiate morality when it comes to assorted locations? And below what situations could a pious Muslim visit a café that serves alcohol? Lara Deeb and Mona Harb spotlight tensions and complexities exacerbated via the presence of a number of spiritual professionals, a fraught sectarian political context, classification mobility, and a iteration that takes faith with no consideration yet desires to celebrate. The authors elucidate the political, financial, spiritual, and social alterations that experience taken position considering the fact that 2000, and look at leisure's effect on Lebanese sociopolitical and concrete situations.
Asserting that morality and geography can't be totally understood in isolation from each other, Leisurely Islam deals a colourful new realizing of the main robust neighborhood in Lebanon today.
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Additional resources for Leisurely Islam : negotiating geography and morality in Shi'ite South Beirut
These were widely patronized by people of different classes, and were places for socializing, playing chess, backgammon, and other games, listening to storytellers, and sometimes consuming other drugs (hash and opium). 7 Cafés were an integral part of downtown Beirut as it became increasingly urbanized and populated at the turn of the twentieth century. 9 The maqha served many social functions. 10 It also had a political function, serving as the place where leaders met with their client base. Downtown Beirut’s coffee shops became increasingly mixed gender beginning in the 1940s, reflecting the modernization of public spaces in the city center and influence of the French mandate (1920–43), during which the idea of eating out in restaurants and cafés became acceptable (Salamandra 2004).
During Ottoman times, there were two types of coffee places: small local shops and grand coffeehouses. ). These were widely patronized by people of different classes, and were places for socializing, playing chess, backgammon, and other games, listening to storytellers, and sometimes consuming other drugs (hash and opium). 7 Cafés were an integral part of downtown Beirut as it became increasingly urbanized and populated at the turn of the twentieth century. 9 The maqha served many social functions.
18 Schielke’s work on Muslim youths in Egypt has provided a useful alternate analysis of how young Muslims negotiate complex and competing sets of moral norms. , S30). In other words, religious morals remain nonnegotiable, but other morals and values compete with religious ones for youths’ attention and adherence. In contrast, many pious Lebanese Shiʿi youths think that despite the unchanging perfection of religious principles, human fallibility means that it is impossible to accurately understand those principles.