TAREK MITRI [**] and Christians? some Westerners might ask naively, or out of curiosity. Perhaps question is rhetorical -- or does it express extent of their astonishment and doubt? This double reference, in singular and followed by a question mark, is title of a recent book, written by an interested and well-informed European. [1] His primary objective is to reintroduce of world to Westerners. Thus he reaffirms a reality that is seldom referred to, heard about, or read regard to religious plurality of a region too often seen as a Muslim monolith. In addition, albeit incidentally, he reminds those who insist on repeating, in new ways, old adage, the language has refused to be christianized [2], of that very plurality. In so doing, he remains aware that there could be a certain ambivalence in his title, ambivalence of Christians' identity in world, majority of whom define themselves -- in context of a polarization which, although less marked than before, is liable to be revived -- as belonging to a country and a faith. People identify themselves, for most part, as Maronite and Lebanese, Copt and Egyptian. Another European Islamologist, interested in history and future of with Islam gives his book, less recent than above, title The Christian. [3] From outset, he acknowledges inconvenience of using a noun as an adjective and of its effect on those who would have preferred conjunction of two nouns, referring to two different expressions of identity. In spite of this inconvenience, through his choice of title he intends to show that there exists a single, distinct identity and that, even though two components are often regarded as separate, it would, in fact, be difficult to separate them. The designation Arab may be least problematic, if we do not underestimate its ambiguity in that it has an ethnic resonance, nor other reservations that arise from it. There are also other expressions used such as Christian Arabs or a mosaic of individual communities whose only generic name would be or of East. [4] Talking about Christian Arabs would emphasize an identity shared today Muslims but which precedes Islam. If it is true that term proposes to transcend religious differences through a return to one's roots, there is a risk of falling into narrow and exclusive nationalism. Not all can be descended from tribes converted to Christianity before Islam, even though this is claimed by a large number of in Syria. (5) The significance of arabization of populations of varied origins, which continued until 13th century, cannot be ignored. Consequently, making reference a subsequent attribute would conform more history and way in which a large number of see their origins. The term or phrase Christians from East would perhaps be appropriate if their use was strictly confined to religious or ecclesiastic domain. The claim of belonging to Oriental Christianity is becoming more and more prevalent as a sign of authenticity and specificity in face of Western Christianity. However, that specificity is sometimes more like a group's diacritical mark than a religious content that is part of a self-image. We must also point out that, reference to Oriental identity, frontiers present a problem because communities which belong to Roman Catholic or Western Protestant traditions, may think of themselves, and like to be designated, as Oriental! But in Western publications use of term Oriental often goes beyond a strictly religious connotation. Its geographic reference is elastic and allows inclusion of some communities and exclusion of others according to propensities or circumstances. …
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Apr 1, 2003
David L Johnston 
Open Access