“Active Citizenship towards an Inclusive Society” Conference – Amman

مداخلتنا الليلة انا وزميلتي الدكتورة ناديا وردة عن بحثنا في لبنان والاردن وفلسطين حول التعليم عن الحوار في الجامعات والمساق يلي تم تطويره عن الحوار في المجتمعات العربية، وتوصياتنا لتفعيل الشراكة الإقليمية واقلمة التعليم عن الحوار لبناء ثقافة حوار إقليمية تحضن الثقافات المحلية. شكرا أيضا لمداخلات الدكتور الشيخ محمد النقري عن أهمية كتاب ارشاد او قاموس للمصطلحات الدينية للحد من الصراعات وإدارة حسنة للعلاقات المسيحية الإسلامية والدكتورة اناس ديب لعرض نتائج تنفيذ المساق في جامعة دار الكلمة
– pilot project

Thanking also Dar al-Kalima University and CAFCAW for this much-needed conference, The Royal Institute for Interfaith Studies in Amman for hosting it, and all participants for their valuable contributions. 

Dr. Pamela Chrabieh and Dr. Nadia Wardeh, August 20, 2021.
المؤتمر الدولي السادس حول #المواطنة_الفاعلة_نحو_مجتمعات_حاضنة_للتعددية_في_الشرق_الأوسط_وشمال_إفريقيا
تحت رعاية الأمير الحسن بن طلال وبتنظيم من جامعة دار الكلمة والملتقى الأكاديمي المسيحي للمواطنة في العالم العربي بالتعاون مع المعهد الملكي للدراسات الديني

Préparation au test de culture générale

Des cours particuliers en ligne sont disponibles en mode continu pour la préparation au test de culture générale du concours de la Faculté de Médecine générale et de la Faculté de Médecine dentaire de l’Université Saint-Joseph (Beyrouth).

Contactez Dr. Pamela Chrabieh (WhatsApp +9613008245) pour plus d’informations. Les places sont limitées. Prix spécial compte tenu de la crise économique.

SPNC/Dr. Pamela Chrabieh offre depuis plus de 10 ans des cours particuliers et organise des sessions collectives de culture générale pour une préparation optimale aux concours d’entrée aux universités au Liban dont l’université Saint-Joseph, avec un taux de réussite de 88%.

La culture générale est un ensemble de savoirs que l’on acquiert tout au long de notre vie, lesquels proviennent de différents domaines et constituent des notions de base utiles au quotidien et pour la vie professionnelle. Le test de culture générale est de plus en plus utilisé par les universités puisqu’il permet de déterminer si l’étudiant-e est curieux-se et s’informe suffisamment pour pouvoir se forger sa propre opinion et ainsi développer un discours solide. Cette capacité de réflexion critique et d’association des connaissances est très appréciée par les professeurs-es et le monde du travail.

Humanitarian Crisis and Responses in Lebanon

Talked about both short-term and long-term humanitarian interventions facing the multiform crisis in Lebanon.

July 7, 2021 – Day 1

Registration link: https://us06web.zoom.us/meeting/register/tZMtfuygqzsjGdYbYVccGj1cTYtc4skkaDz6

“The View from Lebanon: Dr. Pamela Chrabieh on life, education and the economy today in Beirut” – Interview on Finitoworld.com (London, UK)

Dr. Pamela Chrabieh is a Lebanese-Canadian scholar, university professor, visual artist, activist, writer and consultant. Selected as one of the 100 most influential women in Lebanon (Women Leaders Directory 2013, Smart Center and Women in Front, Beirut), and ‘Most Exceptional Teaching Fellow’ in 2008 (University of Montreal), Dr. Chrabieh won several national and regional prizes in Canada (including Forces Avenir Université de Montréal, Forces Avenir Québec, Prix Lieutenant-Gouverneur du Québec), and her Peace Education ‘Diplomacy of the Dish’ activity was selected as one of the most innovative activities during the Innovation Week of the United Arab Emirates in 2015. Since 2017, Dr. Chrabieh has been the owner and director of Beirut-based SPNC Learning & Communication Expertise, and the Nabad (nabad.art) Program Manager since 2020.

Here, in an important exclusive, she talks to the poet and critic Omar Sabbagh about the current condition of Beirut and Lebanon.

Omar Sabbagh: Whether it may be common knowledge or not, Beirut and Lebanon more generally are currently in a state of crisis.  Can you tell us, to start with, what this crisis situation looks like on the ground?  

Dr. Pamela Chrabieh: Lebanon has been going through a multiform crisis following the so-called end of the 1970s-1980s wars: social, political, environmental, sanitary, etc. The Beirut port blast on August 4, 2020, was the first straw that broke the camel’s back, and the ongoing acute economic crisis the second straw. As poverty is rising – more than 60% of the local population lives now under the extreme poverty line – people are increasingly desperate. Many (those who were able to do so) left the country, others (those who are staying) are trying to survive the financial meltdown, the Covid-19 pandemic, and the political deadlock.

OS: There are many factors that constitute the fraught modern history of Lebanon.  In your view, is the current crisis another version of other crises in the history of modern Lebanon, or is the current situation of a new sort, and why?

PC: In my opinion, the current situation is first the consequence of decades of corruption, physical and psychological wars, state paralysis, nepotism, sectarianism, foreign interferences, and a clash of ignorance. However, and contrary to what we went through during the 1980s – and that I witnessed first hand as being part of the generation of war – what we are going through today is different, as the deterioration of the country is unprecedented. During the 1980s, we were able to escape bombs and snipers and take refuge in a different city or village, we were still able to find food and work, and we had hope for the future. Whereas today looks and feels like a descent into hell, with most of us who still roam the land are hanging by a thread. The level of despair is immeasurable today, and that is, in my opinion, one main difference between the recent past and our present life.

OS: The economy has suffered tremendously in recent years.  Apart from long-standing practices of corruption, there was the revolutionary movement from 2019, and the terrible blast in Summer of 2020.  How would you assess or critique the recent fate and current state of materialwell-being in Lebanon and Beirut?

PC: Lebanon is enduring an acute economic depression, inflation reaching triple digits, and the exchange rate keeps losing value. This is still affecting the population, especially the poor and middle class. I agree with the World Bank statement: “The social impact, which is already dire, could become catastrophic”. I honestly don’t know how long the local population will be able to survive with one of the lowest minimum wages in the world, and when the country’s food prices have become the highest in Southwestern Asia and North Africa. People can’t even find needed medicine or pay a hospital bill. They haven’t been able to access their money in banks since late 2019, and their lights may go off starting May 15 because cash for electricity generation is running out. 

OS: How would you assess the prospects for the young, the student body of Lebanon?  It’s common knowledge that for decades the pool or fund of human capital, of human talent in Lebanon is a kind of superlative supply for what is a nugatory demand, and that there has been for decades a brain-drain from Lebanon to other places.  Are prospects for the young just a continuation of this previous scenario or are there significant differences to the situation now, and how so?

PC: Now more than ever, and given the compounded effect of multiple crises, the Lebanese youth is facing a lack of work opportunities, rising costs of living and unemployment rates, and the absence of any state support. Many are growing disillusioned and desperate, and we are not even at the end of our crises. We should expect worse to come and it is going to be tougher for young people to pursue their higher studies, find a job, or even secure an entry visa elsewhere. 

OS: Lebanon is known for its fractious sectarianism.  Does this feature of the nation’s political, civil, and denominational make-up affect the young today as much as it may have done in decades past?

PC: Most students of mine and other university students, along with countless academics, activists, and artists who have been part of the October 17 ‘revolutionary movements’, have vehemently criticized sectarianism in all its forms and offered alternative paths, ranging from a complete separation between religion and politics to mediatory approaches. This is not a new phenomenon, as many individuals and organizations stood against sectarianism in the last decades, but we are witnessing change within student bodies, especially with secular groups winning elections in some of the most prestigious universities versus traditional sectarian groups.

OSYou have been involved at a grass-roots with the so-called ‘revolutionary’ upheavals in Lebanon and Beirut since they began in late 2019.  How would you characterize the nature of this movement?  And what do you think its effects have been and/or will be on Lebanese politics and thus on the prospects of the up-and-coming generation?

PC: I think it is still too soon to assess the October 17 revolutionary movements. I wrote a while ago that there are many ways of approaching the study of revolution in the contemporary world. According to a narrow definition, “revolution is a forcible overthrow of a government or social order, in favor of a new system”. In that perspective, revolutionary dynamics in Lebanon appear to several observers (whether anti-revolutionary or skeptics) as “minor disturbances”. According to these ‘experts’, as long as the socio-political and economic systems are “unchanged”, the so-called “hirak (movement) is not worthy to be called “revolution”, and “will soon end” or it just “ended”. However, a different definition of “revolution” – the one I use and develop – makes it appear as an ongoing project of deep confrontation, resistance, deconstruction, reconstruction, and systemic transformation. This project has no start per se, nor a specific end. In other words, Revolution with a big R is a process, and the October 17 revolutionary movements are only but a step towards overturning existing conditions and generating alternative socio-political and economic orders. As I see it, “revolution” in Lebanon isn’t a static object that can either be a “success” or a “failure”. It consists of several current dimensions and historical layers simultaneously, and when it is not roaring in public spaces, it is boiling in the minds, adapting, learning, and bouncing back.

OS: What’s it like being both a teacher and a business woman in today’s climate?  Detail, if you would, how the perspectives of your variegated work-roles have illuminated for you the current state of Lebanon?

PC: I wear several hats: scholar, university professor, visual artist, activist, consultant, program manager, wife, daughter, mother, etc. And these hats have been both challenging and rewarding. Definitely, my studies and work experience have helped me shape my knowledge and critical thinking, but my life experiences, with my family, friends, and colleagues, in Lebanon and abroad, have marked my identity and deeply contributed to what I have become today. Most certainly, I haven’t learned about resistance and resilience in books, but through my art, the arts and culture in my country and the region, and through the many struggles I have been going through, as well as the struggles of others around me.

OS: Given your answers to the questions above, what in your view is in store for Lebanon, and why?   

PC: As long as there are inequalities, social injustice, exclusion, oppression, violence, war, etc., and as long as there are possibilities of change, I do not think that revolutionary movements will end. As long as our backs are to the wall and our only way is forward and through our fears, and as long as there are no limitations we choose to impose on our will, imagination, resilience, patience and freedom, we will rise again from under the rubble. 

Photo credit: the opening image was originally posted to Flickr by jiangkeren

INTERVIEW PUBLISHED ON FINITOWORLD.COM (LONDON, UK) – CLICK HERE.

Dar al-Kalima University College of Arts and Culture Interreligious Dialogue Regional Curriculum in the Arab World – March 26, 2021 Webinar

We were honored to discuss our course outline Dr. Nadia Wardeh and I with our esteemed colleagues in Jordan, Palestine, Lebanon and Qatar. Higher education in Southwestern Asia is in need of innovative regional curricula that promote dialogue towards conviviality and inclusive societies.

Dar al-Kalima University College of Arts and Culture March 26, 2021 Webinar.

تفجير بيروت: حكاية أمل وألم … ورشة عمل تركّز على المتضررين واحتياجاتهم النفسيّة والاجتماعيّة

واستعرَضَت د. باميلا شرابيّة فكرة مشروع “نبض 2021” والذي يهدف الى اعادةِ احياءِ الواقع اللبناني من خلالِ الفن، حيث كانت كليّة دار الكلمة الجامعية للفنون والثقافة قد أطلقته قبلَ عدّة أيام

Read the full article: nidaalwatan, 09-12-2020

دار الكلمة الجامعية تعقد مؤتمرا حول مناهج تربوية مختصة بالتعددية وحوار الاديان Maannews

بيت لحم- معا- عقدت أمس كلية دار الكلمة الجامعية للفنونِ والثقافة في بيت لحم مؤتمرها الاقليمي الأول لمناقشة أبحاث علمية تعمل على تطويرِ مناهجَ تدريسية تربوية مُختصة بالتعدديِة وحوار الأديان والثقافات.
وشارك في المؤتمر أكثر من 25 من رجال الدين المسلمين والمسيحيين، والعلماء والأكاديميين العرب المتخصصين بالمناهجِ التربوية ومن حَمَلة درجة الدكتوراة وما بعدها، والذين أعدَوا أوراقا بحثية مختصة بحوار الأديان وبناء جسور بين الثقافات المختلفة.
وافتتحت د. ايناس ديب مديرة مشروع المنتدى الأكاديمي المسيحي للمواطَنة في الوطن العربي- كافكاو الجهة المنفذة للمشروع- المؤتمر مرحبةً بالمشاركين من الدولِ العربية المختلفة، مؤكدة على أهميةِ المشروع لمأسسةِ نظامٍ تعليمي عربي يحوي التعدديِة وثقافة قبول الآخر في مناهجِه التربوية.
واعتبرت د. ديب هذا المؤتمر الذي عُقِدَ افتراضياً نظرا لتبعات جائحة كورونا العالميَة حجرَ الأساس نحو تطوير مسارات أكاديميَة مؤكدةً على أهمية التغيير من خلال التعليم.
وأوضح القس د. متري الراهب رئيس كلية دار الكلمة الجامعية للفنون والثقافة أن هذا المؤتمر بالقائمين عليه والمشاركين فيه والذين هم من مختلف الديانات والطوائف في العالم العربي يحمل رؤيةً انسانيَة تربوية مضيفا أن الديانة جزأ من الثقافة.
واستهل القس د. الراهب كلمته الترحيبية بالحضور بالتعريف عن المشروع الذي انطلق في العام 2009، وتطور تدريجيا خلال السنوات الماضية حتى برزت الحاجة الأكبر بعد عدة لقاءات تبلوَرَت خلالها فكرة مشروع تأسيس مناهج تربوية تخرج عن النمطِ التقليدي بتدريسِ مواد متخصصة بالتعدديِة وثقافة قبول الاختلاف.
وأكد القس د. الراهب على أهمية مشروع المناهج الذي سحتوي على 3 كلمات جوهرية رئيسية وهي: الايمان، التعدديِة، والمواطَنة. مشيراً الى أن المشروع ينفذ مبدئياً في كل من فلسطين والأردن ولبنان، على أن يمتد لاحقا وتدريجيا ليغطي كافة أرجاء الوطن العربي.
وقدمت كل من الباحثات د. باميلا شرابية المختصة بحوار الثقافات والأديان ود. نادية وردة البروفيسور المساعد بدراسات الشرق الاوسط في الجامعة الامريكية في دبي دراستهنَ العلمية التي أُعِدَت خصيصا لهذا المشروع وامتد العمل عليها على مدار 10 أشهر، حيث بحثت في أهمية وجود مناهج متخصصة لتدريس التعددية وحوار الأديان، والثغرات الموجودة حاليا للوصول الى معالجتها من خلال المشروع.
وأوضحت د. شرابية من لبنان أن الدراسة استعرضت 6 نتائج هامة تؤكد على حاجة مجتمعاتنا العربية لثقافة الحوار وتدريسها منذ الصغر.
وأشارت د. وردة الى نتائج البحث وآلية تنفيذه خلال الورشة.
وعلق المشارك فضيلة الشيخ د. محمد النقاري- قاضي بيروت الشرعي والاستاذ المحاضر في عدة جامعات على أهمية المؤتمر والدراسات المستعرَضة مثعتَبِراً أن جمالية الانسان تكمن في فهم أخيه الانسان بغض النظر عن اختلاف ثقافاتهم أو أديانهم.
وأعرب د. جمال الكيلاني – عميد كلية الشريعة في جامعة النجاح الوطنية في نابلس عن سعادته بالمشاركة في المؤتمر مؤكدا على الحاجة العربية الملحة لمجتمع متحاور لا يقتصر على الأكاديميين أو رجال الدين فقط، انما يصل لكافة أفراد المجتمع وهذا يمكن أن يتم من خلال المدارس والجامعات.
وقالت الأكاديمية د. لبنى حيدر- الاستاذة في جامعة القديس يوسف في بيروت، لبنان أن تجربة الطائفة في بلدها تؤكد على أهمية الحاجة الى خطاب موحد يبدأ من المدارس والجامعات والبيوت.
فيما استعرضت د. رينيه حتر- رئيسة قسم الدراسات الدولية والبرامج والمشاريع في المعهد الملكي للدراسات الدينية في الأردن أهمية تخصيص مناهج تعليمية تتناول الشق الروحاني وجماليات الموسيقى والفن واستخدامه في تدريس الحوار، أي موسيقى السلام كما أسمتها.

Source: Maannews.net

Education to Interreligious Dialogue in Lebanon, Jordan and Palestine – November 28, 2020 Webinar

Successful first webinar organized by Dar al-Kalima University College of Arts & Culture. Nadia Wardeh and I presented the results of our research. Stay tuned for more!
بمشاركة نخبة من العلماء والأكاديميين من لبنان والاردن وفلسطين، عقدت الأمس جامعة دار الكلمة مؤتمرها الإقليمي الاول عبر الفضاء الإلكتروني لمناقشة أبحاث تعمل على تطوير مناهج تدريسية مختصة بالتعددية وحوار الأديان. وقد عرضت مع زميلتي وصديقتي ناديه ورده نتائج بحثنا عن هذا الموضوع.

Against the Current: Rethinking Gender, Religious Authority and Interreligious Dialogue

Dr. Nadia Wardeh and Dr. Pamela Chrabieh, Cyprus, 2018.

Dr. Nadia Wardeh & Dr. Pamela Chrabieh, Cyprus, 2018Interreligious dialogue is all-too-often dominated by religiously authorized patriarchal spokesmen in Southwest Asia. Furthermore, feminists and liberals thinking and doing interreligious dialogue in the academic sphere are marginalized, especially those who forge an arena of religious/interreligious practice or construct a scholarly discourse on religions and interreligious dialogue. This reality is connected to the male and patriarchal domination of religious leadership, despite the emergence/re-emergence of women and feminist preachers, teachers and interpreters of religious texts in the 20th and 21st centuries.

Our paper first introduces two definitions of gender and authority; it then presents a few of the many aspects of our journey with thinking/doing interreligious dialogue, and addresses issues of gender and religious authority in Islam and Christianity; it also calls for a shift from complementarianism to egalitarianism, and presents the results of a survey with university students in Lebanon and the United Arab Emirates that helped us assess the possibility of implementing this shift; and in conclusion, it identifies few ideas as food for thought to face some of the challenges to rethinking/doing interreligious dialogue in particular, and the gender-religious authority relation more broadly, such as:

  • Interreligious dialogue is the search for common ground between religious differences and a respect of those differences. Additionally, it ought to strive for comprehensive human rights rather than create normative systems in which power is consolidated in the hands of a few based on exclusionary characteristics, such as gender. Interreligious dialogue should be based on and promote gender equality; 
  • Theological and academic discourses regarding interreligious dialogue should include gender issues and open the door to thinking about gender equality in relation to religious authority;
  • Theology should respond to the different dynamics of our context, which, despite all obstacles and discriminations, is marked by the advancement of women’s rights and the continuous struggles of feminists and liberals for gender equality;
  • Interreligious dialogue (from the dialogue of life to academic and theological dialogue) that has gender equality as one of its main pillars and/or goals contributes to the inner-transformation of individuals and communities experiencing dialogue; 
  • Interreligious dialogue thought/practiced by hyphen individuals does help further advance the cause of gender equality in religious settings;
  • Solidarity and partnership across religious/sectarian borders empowers individuals and communities in their respective struggles within their context;
  • The path to gender equality in Southwest Asia requires an emergence from ‘within’ the religious communities. Christian and Muslim women, as well as women practitioners of other religions, must emerge from the margins through meaningful engagement with religious sources. To this, women must participate in the public sphere, both secular and religious. This is necessary because we believe that the marginalization of women from institutional forms of interreligious dialogue is not simply the fault of tradition. Harming the push for gender equality are feminists who are not eager to engage in dialogue within a religious framework because they see religion as a source of patriarchy;
  • Feminists/liberals engaged in interreligious dialogue are justified in pointing to sources/resources within their religious traditions which can be inspiring for asserting, promoting and implementing gender equality. We also believe, however, in the fact that most traditions are not free from patriarchy and that interreligious dialogue is an effective tool and process that helps in discerning what is egalitarian in the Scriptures from what is patriarchal; 
  • The contributions of women, feminists and liberals in dialogue are not/should not be limited to feminine arguments or to encounters of only women. Rather, interreligious dialogue is a path that men, women, and other genders must accomplish together. The combined efforts of critical deconstruction and reconstruction will aid in resisting gender-violence and gender-exclusions in the name of religion.

Read the full paper by Dr. Pamela Chrabieh and Dr. Nadia Wardeh in “Middle Eastern Women: the Intersection of Law, Culture and Religion“, edited by Rev. Dr. Mitri Raheb, 2020. 

Blog post published first on TELOS MAGAZINE WANA: https://eng.telosmagazine.org/blog/against-the-current-rethinking-gender-religious-authority-and-interreligious-dialogue

Il n’est jamais trop tôt pour se préparer au test de culture générale

Félicitations à ceux et celles qui ont réussi aux concours de médecine générale/médecine dentaire de Janvier 2020 à l’université Saint-Joseph de Beyrouth. Taux de réussite des étudiants qui ont suivi des cours de culture générale: 88% – – le plus élevé depuis 2012.

La seconde session des concours aura lieu en été! Il n’est jamais trop tard pour mieux se préparer. Les cours particuliers de culture générale seront dispensés dès la mi-mars 2020 à Mansourieh. Les cours en ligne sont aussi disponibles. Contactez Dr. Pamela Chrabieh pour plus d’informations: +9613008245. Les places sont limitées.

  • Concours des Facultés de Médecine Générale, Médecine Dentaire, Pharmacie, Nutrition, et de l’ESIB.
    ** Le test de culture générale – dont le coefficient est le plus élevé – nécessite une préparation adaptée aux besoins de chaque étudiant, d’où l’importance d’un suivi personnalisé.