This essay addresses the intersection of ‘urban topography’ and history in shaping the contours of the self and encounters with ‘the other’. It is based on field research in primarily one neighborhood of Beirut – Hamra. Whereas almost all neighborhoods in Beirut are dominated by one sect, Hamra is considered to be the most secular, diverse, and cosmopolitan area in this city. It is the home of several international universities and has nourished a robust public culture. Based on countless hours (...) of observation and conversations as well as formal interviews with dozens of residents, shop owners, and intellectuals, I explore the dynamics of belonging and exclusion in a neighborhood that is imagined as the exemplar of a cosmopolitan culture. In the first section of the essay, I sketch a typology of street cultures, suggesting connections to forms of selfhood. I argue that Hamra’s urban topography, in conjunction with Beirut’s post-civil war history, has formed a self that is not disposed toward open engagement with the other. In the second part of the essay, I analyze patterns of social difference in Hamra, exploring the shape of gender, sexual, and ethnic differences. I consider which differences ‘coalesce’ and what form this takes as well as patterns of incorporation and exclusion. In the third part of the essay, the meaning of cosmopolitanism in an urban context is examined. I explore the notion of cosmopolitanism as a rhetoric of nationalism against both sectarian and Arab nationalism. Finally, in the last section I argue that the confessional basis of power in Lebanon helps explain patterns of social exclusion. This confessional polity encourages a politics of paranoia. (shrink)

The nation/state as an imaginative enterprise encompasses multiple imagined subnational boundaries. The ‘public/private’, I suggest, is a ‘purposeful fiction’ constitutive of the will to statehood. As such, its configurations are impacted upon by the institutions and forces competing with and within state-building enterprises. Proposing the terms government, non-government and domestic as analytical tools to demarcate discursive and material domains, I argue that, in Lebanon, the fluidity of boundaries among these spheres is constitutive of patriarchal connectivity, a form of patriarchal kinship (...) linked to the state-building enterprise. (shrink)