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Journal articles on the topic 'Druzism'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

Halawi, Wissam H. "Écrire et réécrire l’histoire druze des origines." Asiatische Studien - Études Asiatiques 74, no. 1 (November 18, 2020): 163–93. http://dx.doi.org/10.1515/asia-2020-0017.

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AbstractIn his work ʿUmdat al-ʿārifīn, Šayḫ al-Ašrafānī, a Druze scholar living in Syria in the 11th/17th century, composed a Druze history of origins for the entire community. This universal history portrays Druzism as an inherent part of human history, like the other monotheistic doctrines. The author thus offers a theological account of the birth of Druzism by tracing a linear discourse of world history from Adam to the Druze daʿwa (preaching) in the 5th/11th century. Al-Ašrafānī also attributes an Islamic character to Druzism by drawing on the Druze sacred text as well as exegetical literature from the late 9th/15th century, while highlighting the Islamic nature of Druzism and its pre-eminence. This rewriting of history in the 11th/17th century contributed to the popularization of Druzism, as attested in other texts from the same period. While al-Ašrafānī did not greatly influence his contemporaries, his work was of considerable importance in the Druze communities of Bilād al-Šām afterwards. Indeed, ʿUmdat al-ʿārifīn had such a substantial impact on Druze historiography that it became a historical source for writing and rewriting the Druze history of origins. Despite being quoted extensively by modern Druze historians, it remains unpublished, being kept secret in the community.

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2

De Smet, Daniel. "La Loi Spirituelle (al-šar'īa l-rūhāniyya) druze selon Hamza b. 'Alī: textes canoniques et apocryphes." Arabica 58, no. 1 (2011): 100–127. http://dx.doi.org/10.1163/157005811x550318.

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AbstractDans ses épîtres appartenant aux Rasāil al-hikma, le corpus des écrits canoniques qui forment la base de la religion druze, Hamza b. ‘Alī ébauche assez sommairement les principes d'une « loi spirituelle » censée remplacer la šarī‘a musulmane abrogée par al-Hākim, et il y préconise une juridiction spécifiquement druze. Il dit avoir traité de cette loi dans un écrit intitulé al-Šarī‘a l-rūhāniyya fī ‘ilm al-latīf wa-l-basīt wa-l-kathīf, qui toutefois ne figure pas dans le Canon, bien que les Druzes actuels en possèdent des manuscrits. Or, il s'agit à coup sûr d'un texte apocryphe, de date incertaine mais de loin postérieure à Hamza. En contradiction avec la doctrine développée dans les écrits canoniques, le druzisme y est présenté comme une religion révélée et scripturaire, à forte teneur « hermétique ».

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3

Driver, Sam, and Robert Rozhdestvenskiĭ. "Druz'iam." World Literature Today 62, no. 1 (1988): 150. http://dx.doi.org/10.2307/40144182.

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4

Ferletič, Katjuša. "Učeča se družina. Možnosti za neformalno izobraževanje v družinah." Andragoška spoznanja 9, no. 1 (December 1, 2003): 34–50. http://dx.doi.org/10.4312/as.9.1.34-50.

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v sodobni druzbi se sreeujemo s stevilnimi priloznostmi za ucenje, saj so za uspdno in zadovoljivo bivanje dolocene spretnosti in znanja mqm. z narascajocim obsegom izobrazevanja narascajo tudi izobrazevalne naloge druzine, ceprav vse druzine niso v enaki meri kos tem nalogam. Razlike so navadno povezane s kulturnimi okoliscinami, socialnim statusom in izobrazbo starsev.

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5

Lory, Pierre, and Marie Dupont. "Les Druzes." Studia Islamica, no. 82 (1995): 164. http://dx.doi.org/10.2307/1595595.

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6

Timani, Hussam S. "KAIS M. FIRRO, The Druzes in the Jewish State: A Brief History (Leiden, Boston, and Cologne: E. J. Brill, 1999). Pp. 274." International Journal of Middle East Studies 32, no. 3 (August 2000): 432–34. http://dx.doi.org/10.1017/s0020743800002646.

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This well-researched book is a welcome contribution to the study of the Druzes, one of the most under-studied religious groups in the Middle East. The main objective of this book is to trace the historical development of the Druzes in Israel since the creation of the Jewish state in 1948 to the present, and to show that Druze ethnicity was and still is an instrument in the hands of the Israeli government officials and the Druze elite. This book also attempts to show how the Zionists used Druze ethnicity and ethnic issues to pursue their policy aims of alienating the Druzes from other Arabs. In this work, the author, a professor at the University of Haifa, revisits an area he knows well and has already presented in a previous book, A History of the Druzes.

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7

Zonszain, Pascale. "Les Druzes israéliens." Pardès N°64-65, no. 1 (2019): 351. http://dx.doi.org/10.3917/parde.064.0351.

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8

Ghabar, Najla. "Najat Zahreddine, a voz do druzismo em solo brasileiro." Revista de Estudos da Religião (REVER). ISSN 1677-1222 13, no. 1 (June 30, 2013): 213. http://dx.doi.org/10.21724/rever.v13i1.16135.

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9

Jereb, Andreja. "Upajmo si biti starši. Praktično delovanje dveh sol za starše." Andragoška spoznanja 11, no. 2 (December 1, 2005): 75–87. http://dx.doi.org/10.4312/as.11.2.75-87.

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V prispevku predstavljam dva primera uspdne prakse sole za starSe. Prvi zasluzi pozornost, ker zajema vse potrebne vsebine za ozavdcanje starsev o kompleksnosti in konfliktnosti odnosov v druzini tako med zakoncema kot tudi med starsi in mladostniki. Program je pripravljen sistematicno, sreeanja so strukturirana in privlacna za starSe mladostnikov, ki marsikatero tezavo iz doma prepoznajo v stevilnih primerih iger vlog. Drugi, spanski primer, zasluzi pozornost predvsem zaradi aktivne vloge starsev pri pripravi na sreeanje, z leti vedno aktivnejSe vloge na srecanjih in v pogovorih v druZini, zaradi cesar je precej zahteven tako za voditelja kot za starSe, a sodee po izjavah starsev iskana in uspdna metoda dela s starsi.

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10

Stucky, Rolf A. "Johann Ludwig Burckhardt (1784–1817) – der Basler Orientreisende malgré lui und sein Besuch bei den Drusen im Gebiet des Mont-Liban." Asiatische Studien - Études Asiatiques 73, no. 3 (March 26, 2020): 425–45. http://dx.doi.org/10.1515/asia-2019-0044.

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John Lewis Burckhardt from Basel (1784–1817) – the oriental traveller malgré lui and his journey to the Druzes in Mont-LibanAbstractThe characterisation of John Lewis Burckhardt alias Sheikh Ibrahim as a traveller malgré lui, in opposition to his own primary intention, may at first glance surprise one. It calls for a short introduction to his life and to his work in Basel and in London as well as to his contacts with the African Association. This text provides this introduction and then follows Burckhardt’s journey during the spring of 1812 from Damascus through Mont-Liban, the hills between the Eastern coast of the Mediterranean and the mountain chain with the famous cedars. For centuries this area, the Chouf, has been the homeland of the esoteric ethno-religious group of the Druzes. Since the time of the Enlightenment, secret religions have constituted one of the main interests of Western travellers. For only three days Burckhardt was a guest of Emir Bašīr Šihābs in his palace at Beit ed-Din. There he met also once the chief of the Druzes, Sheikh Bašīr Ǧunbalāt. His description of Druze customs and ways of life and his analysis of the rivalry between the two major authorities of Mont-Liban helps one to understand the continual tensions between Druzes and Maronites, which resulted in a series of massacres between 1825 and 1973.

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Rivoal, Isabelle. "Le poids de l’histoire Druzes du Liban, Druzes d’Israël face à l’État." Annales. Histoire, Sciences Sociales 57, no. 1 (February 2002): 49–69. http://dx.doi.org/10.3406/ahess.2002.280028.

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RésuméDans la tradition anthropologique d’inspiration maussienne dont se réclame Marcel Detienne, la comparaison suppose l’élaboration préalable d’universaux sociaux, de mécanismes de pensée transcendant les sociétés particulières, par une mise en regard de leurs différences. A partir d’une réflexion sur deux composantes de la communauté druze au Proche-Orient (en Israël et au Liban), l’article questionne cette méthode comparative autour de deux axes. Le premier est celui de la comparaison au plus proche, qui n’implique pas de transcender des différences dans l’ordre des valeurs et représentations, mais de mettre en équation l’identité pour construire sociologiquement ces différences. Le second, corollaire de cet exercice de comparaison dans la proximité, est celui de l’introduction nécessaire des dynamiques historiques comme moteurs sinon comme objets de comparaison.

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12

Schmucker, Werner, and Kais M. Firro. "A History of the Druzes." Die Welt des Islams 34, no. 2 (November 1994): 289. http://dx.doi.org/10.2307/1570937.

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13

Zonszain, Pascale. "Les Druzes, une communauté mystérieuse." Pardès N°64-65, no. 1 (2019): 355. http://dx.doi.org/10.3917/parde.064.0355.

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Zonszain, Pascale. "L’identité politique des Druzes israéliens." Pardès N°64-65, no. 1 (2019): 361. http://dx.doi.org/10.3917/parde.064.0361.

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15

Suvajdzic, Bosko. "Die Modelle des Kampfes in den Gedichten über die Freischärler." Prilozi za knjizevnost, jezik, istoriju i folklor 72, no. 1-4 (2006): 31–58. http://dx.doi.org/10.2298/pkjif0604031s.

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U radu se predstavljaju sizejni modeli koji u osnovi imaju formu borbe (suprotstavljanja) junaka i druzine, pocev od oblikovanja cete, preko modela cetovanja, sve do modela megdana hajduka i u skoka.Vazno je napomenuti da ovde pod "medijatorom" ne podrazumevamo "totemsku hipostazu mitskog junaka" odnosno posrednicke funkcije koje obavljaju "kulturni junaci" u tumacenju E. M. Meletinskog. .

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16

Armanet, Eléonore. "Le Livre druze, entre corps et narration." Studies in Religion/Sciences Religieuses 32, no. 4 (December 2003): 395–408. http://dx.doi.org/10.1177/000842980303200401.

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Une conception originale de l'Écrit sacré et du divin marque le rapport des Druzes à leur Livre saint, reflet de l'orientation matricentrée de leur culture : présent dans chaque foyer druze, le Livre de la Sagesse (kitâb al-Hikma) est d'abord corporéité à emmailloter et abriter, avant que d'être écrit à lire et dire. Unique écrit sacré révéré par la communauté, il revêt les traits d'une théophanie sensorielle. Dans cet article, centré sur les soins d'enveloppement et la révérencieuse liturgie corporelle générés autour du Livre saint, nous décrivons d'abord l'Ouvrage des Druzes comme un objet éminemment féminin — maternel. Puis, nous appréhendons son Texte comme une parole génésique adressée à l'intime des sens, et traitée à l'instar du nouveau-né. Nous expliquons enfin que ce Texte se situe à la lisière de la parole ordinaire.

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17

Bouba Nouhou, Alhadji. "Druzes israéliens : entre allégeance et rébellion." Confluences Méditerranée N°70, no. 3 (2009): 165. http://dx.doi.org/10.3917/come.070.0165.

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18

Fernandez, Joseph A. "Reflections on Druse, Druze, Druses, Druzes." American Speech 61, no. 4 (1986): 369. http://dx.doi.org/10.2307/454616.

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19

Halabi-Halawi, Wissam. "Le Kitāb Durrat al-tāğ wa-sullam al-mi'rāğ d’Ibn Nasr: un éloge de Ğamāl al-Dīn 'Abd Allāh al-Tanūkhī (820/1417-884/1479)." Arabica 58, no. 1 (2011): 128–64. http://dx.doi.org/10.1163/157005811x550327.

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AbstractL'œuvre de Abd Allāh al-Tanūkhī (m. 884/1479) est considérée comme une rupture avec la ğāhiliyya (antéislam) druze dans laquelle sa communauté vivait depuis la fin de la da‘wa (prédication) en 435/1043. Dans l'imaginaire de ses coreligionnaires, il est le « grand réformateur » et l'instaurateur de valeurs doctrinales et juridiques aussi pures et justes que celles établies par les hudūd (dignitaires) durant la période initiatique. Repenser la construction identitaire druze et la formation communautaire du druzisme, nécessite de replacer al-Tanūkhī au sein de cette double évolution: serait-il le continuateur d'un courant réformateur, ou l'initiateur d'enseignements, rejetés de son vivant, ayant réussi à s'imposer ultérieurement? Dans cet article, nous proposons une traduction annotée du récit de son disciple-biographe, Ibn Nasr (m. 898/1492), qui dévoile et dissimule simultanément des éléments clés dans la vie de son maître.

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20

Halawi, Wissam Halabi. "Le druzisme prémoderne en Syrie : émergence du droit druze et des premières institutions religieuses." Arabica 65, no. 4 (August 31, 2018): 470–500. http://dx.doi.org/10.1163/15700585-12341502.

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Résumé Les premiers traités du Canon druze dont la rédaction remonte au Ve/XIe siècle jettent les bases d’une doctrine religieuse nouvelle et ébauchent succinctement et de manière souvent ambigüe les préceptes moraux, mais aussi juridiques et juridictionnels auxquels les adeptes devaient désormais se soumettre, les lois (šarāʾiʿ) antérieures ayant été abrogées par la Volonté divine. Les savants druzes du IXe/XVe siècle, notamment l’émir al-Sayyid (m. 884/1479) et ses disciples, tentèrent d’expliquer ces traités afin d’établir des principes juridico-religieux adaptés à leur milieu rural et des règles destinées à organiser le fonctionnement interne de la communauté des adeptes. L’historiographie traditionnelle considère toutefois que seul al-Sayyid est l’architecte de ce « renouveau druze » ; par conséquent, elle lui confère le statut de plus grand réformateur druze de tous les temps et lui attribue un ensemble d’écrits théologiques et juridiques que les initiés observent scrupuleusement depuis lors. Or, une lecture critique de ce corpus inédit datant en partie de la fin du IXe/XVe siècle révèle que l’émergence des premières institutions druzes, religieuses et judiciaires, ainsi que la théorisation et la systématisation du droit druze sont postérieures à l’action sayyidienne.

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21

Makdisi, Ussama. "AFTER 1860: DEBATING RELIGION, REFORM, AND NATIONALISM IN THE OTTOMAN EMPIRE." International Journal of Middle East Studies 34, no. 4 (September 18, 2002): 601–17. http://dx.doi.org/10.1017/s0020743802004014.

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The events of 1860 constitute a turning point in the modern history of Lebanon. In the space of a few weeks between the end of May and the middle of June, Maronite and Druze communities clashed in Mount Lebanon in a struggle to see which community would control, and define, a stretch of mountainous territory at the center of complicated Eastern Question politics.1 The Druzes carried the day. Every major Maronite town within reach of the Druzes was pillaged, its population either massacred or forced to flee. In July, Damascene Muslims rioted to protest deteriorating economic conditions, targeting and massacring several hundred of the city's Christian population. Although the reasons for the fighting in Mount Lebanon and the riot in Damascus were quite different, the Ottoman, local, and European reactions inevitably conflated both events.2 Following the restoration of order, the conflict of 1860 was the subject, effectively, of an Ottoman government mandate of silence—a desire to forget the events and proceed with administering the newly constituted Mutasarrifiyya of Mount Lebanon. At the same time, however, the sectarian violence prompted an outpouring of local memories that the Ottoman government could neither control nor suppress.

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22

Roussel, Cyril. "Les grandes familles druzes entre local et national." Revue des mondes musulmans et de la Méditerranée, no. 115-116 (December 31, 2006): 135–53. http://dx.doi.org/10.4000/remmm.3024.

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23

Halabi-Halawi, Wissam. "Des manuscrits druzes antérieurs au ixe/xve siècle ?" Bulletin d’études orientales, no. 62 (April 30, 2014): 149–69. http://dx.doi.org/10.4000/beo.1335.

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24

Gunderson, Gil. "A History of the Druzes: Kais M. Firro." Digest of Middle East Studies 2, no. 4 (October 1993): 15–18. http://dx.doi.org/10.1111/j.1949-3606.1993.tb01004.x.

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25

Rozenbaum, M., N. Boulman, G. Slobodin, D. Zisman, R. Mader, A. Yankevitch, A. Weinberger, and I. Rosner. "Behcet Disease in Adult Druzes in North Israel." JCR: Journal of Clinical Rheumatology 13, no. 3 (June 2007): 124–27. http://dx.doi.org/10.1097/rhu.0b013e3180645878.

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26

Roussel, Cyril. "L’espace communautaire des Druzes du sud de la Syrie." Les Cahiers d’EMAM, no. 16 (July 1, 2008): 77–82. http://dx.doi.org/10.4000/emam.295.

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27

Hazran, Yusri. "Between authenticity and alienation: The Druzes and Lebanon's history." Bulletin of the School of Oriental and African Studies 72, no. 3 (October 2009): 459–87. http://dx.doi.org/10.1017/s0041977x09990036.

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AbstractAlmost ninety years have passed since the establishment of the Lebanese state, but it still lacks a consensual and unifying historical narrative. The Druzes of Lebanon, who claim to be the real founders of the historical Lebanese entity, reject the Lebanese historiography elaborated by Christian historians as ideologically motivated, sectarian and fabricated. Furthermore, they claim that their contribution to Lebanon's history has been systematically minimized. The Druze leader, Kamāl Junblāṭ, was the first to raise public awareness of the importance of rewriting Lebanon's history, and the process of doing so has gained momentum among Druze intellectuals since the 1980s. This article discusses the efforts of the Druze intelligentsia to cultivate a historical narrative that presents an alternative to what they call the “Maronite narrative”; it focuses predominantly on the Emirate's history during the Middle Ages and the reciprocal relations between the Druze political experience within modern Lebanon and the intellectual formulation of their narrative.

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Arakelova, Victoria. "Ethno-Religious Communities: To the Problem of Identity Markers." Iran and the Caucasus 14, no. 1 (2010): 1–17. http://dx.doi.org/10.1163/157338410x12743419189180.

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AbstractThe paper focuses on the phenomenon of ethno-religiousness and, particularly, on the process of the formation of ethno-religious communities. In the spotlight of the research is the Yezidi identity—the stages of its formation from the new syncretic mentality, initially exclusively with the religious vector, and later having acquired the drive to ethnicity. The similar processes can be traced in other cases of ethno-religious identities, e.g., the Mandaeans and the Druzes, both cases being used as comparative material.

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29

Mlinarič, Maša. "Šola kot "pripravljalnica" za nadaljnje učenje. Odnos šole do vseživljenjskega učenja." Andragoška spoznanja 9, no. 4 (December 1, 2003): 29–34. http://dx.doi.org/10.4312/as.9.4.29-34.

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V informacijski druzbi ucenje in izobrazevanje skozi vse zivljenje ni 'modna zapoved' izobrazevalnih teoretikov ali celo politikov, marvec prezivetvena pot reba. V evropskem prostoru, kjer tekmovalnost pogojuje uspeh vse druzbe, sta ucenje in izobrazevanje skozi vse zivljenje steber gospodarskega, druzbenega pa tudi politicnega razvoja. Tako naj bi vsakdo imel dostop do ustreznega in kakovostnega solskega izobrazevanja in izobrazevanja odraslih. Dostopnost solskega izobrazevanja in njegova kakovost pasta ob vplivu druzine temeljni pogo} za to, da se Clovek sploh ze li izobraze vati vse zivljenje. v ta namen potrebujemo kurikulume, ki bodo zmogli zagotoviti najpomembnejsa znanja in spretnosti za delo in seveda zivljenje. Potrebujemo pa tudi usposobljene ucitelje, da bodo motivirali otroke in mlade za ucenje skozi vse zivljenje.

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30

Harik, Judith P. "THE EFFECTS OF THE MILITARY TRADITION ON LEBANON'S ASSERTIVE DRUZES." International Sociology 10, no. 1 (March 1995): 51–70. http://dx.doi.org/10.1177/026858095010001004.

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31

Nollan, Valerie Z. "Reinterpreting the Soviet Period of Russian History: Vladimir Soloukhin's Poetic Cycle Druz'iam." Slavic and East European Journal 41, no. 1 (1997): 74. http://dx.doi.org/10.2307/309511.

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32

Lukas, Daša. "Medkulturno usposabljanje za mednarodno poslovanje. Kulturne razlike in kulturno usposabljanje menedžerjev." Andragoška spoznanja 11, no. 4 (December 1, 2005): 48–56. http://dx.doi.org/10.4312/as.11.4.48-56.

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V danasnjem globalnem okolju je ucinkovit menedzment, sposoben koordiniranja mednarodnih operacij, osnova za implementacijo globalnih strategij. Zato je za mednarodna podjetja strateskega pomena razvoj mobilnih menedzerjev, usposobljenih za opravljanje mednarodnih operacij. To pa pomeni, da je za upravljanje cloveskih virov eden izmed stratesko najpomembnejsih in najzahtevnejsih izzivov oblikovanje visoko kvalificiranega, fleksibilnega in mednarodno mobilnega kadra. Taksni menedzerji morajo biti sposobni dalj casa ziveti in uspesno delovati v tujem okolju, da lahko opravljajo mednarodne operacije, torej prenasajo znanja, strategije, filozofije in kulturo maticne organizacije na svoje podruznice. Do najvecjih tezav pri mednarodnih operacijah obicajno prihaja zaradi nepoznavanja tuje kulture in kulturnih razlik, zato so strokovnjaki s tega podrocja razvili stevilne metode za premostitev omenjenih tezav. Za najuspesnejso metoda se je izkazalo medkulturno usposabljanje osebe in njegove/njene druzine.

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33

Poonawala, Ismail K., and Nejla M. Abu-Izzeddin. "The Druzes: A New Study of Their History, Faith and Society." Journal of the American Oriental Society 116, no. 3 (July 1996): 601. http://dx.doi.org/10.2307/605225.

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34

Brajkovic, Natalija. "Apparatus of individualisation in the Russian language course books Davajte druzit'!" Inovacije u nastavi 27, no. 4 (2014): 101–8. http://dx.doi.org/10.5937/inovacije1404101b.

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35

Lory, Pierre, and Nejla M. Abu-Izeddin. "The Druzes: A New History of Their History, Faith and Society." Studia Islamica, no. 82 (1995): 162. http://dx.doi.org/10.2307/1595594.

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36

Brik, Selim, and Pascale Zonszain. "« Les Druzes en Israël ont des privilèges, plutôt que des droits »." Pardès N°64-65, no. 1 (2019): 367. http://dx.doi.org/10.3917/parde.064.0367.

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37

Trigano, Shmuel. "Les Druzes dans la mire de la loi de la nation." Pardès N°64-65, no. 1 (2019): 373. http://dx.doi.org/10.3917/parde.064.0373.

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38

Schaebler, Birgit. "Constructing an Identity between Arabism and Islam: The Druzes in Syria." Muslim World 103, no. 1 (January 2013): 62–79. http://dx.doi.org/10.1111/muwo.12002.

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39

Jereb, Andreja. "Učeča se družina - tudi starši potrebujejo šolo." Andragoška spoznanja 11, no. 1 (December 1, 2005): 56–65. http://dx.doi.org/10.4312/as.11.1.56-65.

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V casu nenehnih sprememb, vedno vee neosebnih vzgojnih vplivov (internet, televizija, revije ... ) in hkrati ob krajsanju casa, ki ga starsi aktivno preiivijo s svojimi otroki, se vsaj v dobi mladostnistva svojih otrok starsi veckrat znajdejo v zagati, kako naj pravilno vplivajo na svojega otroka. S tem namenom se predvsem v osrednji Sloveniji zadnje desetletje ustanavljajo stevilne §ole za stade, katerih namen je informirati, izobrazevati stade in jim nuditi ustrezen pros tor za izmenjavo izkusenj iz njihove vsakdanje vzgojne prakse. s taka pomocjo nastajajo uceee se druzin e, ki zmorejo z uspdnim obvladovanjem vsakodnevnih stresov in konfliktov, nenehno refleksijo skupnega zivljenja in ob iskanju kakovostnej§ih oblik sobivanja premagovati vsakodnevne izzive.

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Roussel, Cyril. "Désenclavement et mondialisation : les réseaux migratoires familiaux des druzes du sud syrien." Revue européenne des migrations internationales 19, no. 3 (December 12, 2003): 263–83. http://dx.doi.org/10.4000/remi.2693.

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Levav, Itzhak, and Alexander Grinshpoon. "Mental health services in Israel." International Psychiatry 1, no. 4 (April 2004): 10–14. http://dx.doi.org/10.1192/s174936760000672x.

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Israel is a multicultural society in a state of permanent change. The population, of about 6.5 million, comprises the following religious groupings: Jews (77.5%), Muslims (15.3%), Christians (2.1%), Druzes (1.7%) and others (3.4%). The organisation of and the approaches used by the country's health services have been determined by this sociocultural plurality, and also by a continuous influx of immigrants (among whom, 882 600 and 44 200 arrived from countries of the former USSR and Ethiopia, respectively, between 1990 and 2001), as well as by the precarious security situation (the country has seen several wars with its neighbours in addition to the long-standing conflict with the Palestinians). The patterns of care of the population reflect both Western psychiatry and traditional systems. Because of such complexity, the present brief overview is necessarily selective.

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Hazran, Yusri. "Re-confessionalising the Shi‘ites and the Druzes: The Failure of Secularism in Lebanon." British Journal of Middle Eastern Studies 40, no. 2 (April 2013): 162–82. http://dx.doi.org/10.1080/13530194.2013.790292.

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Bar-Asher, Meir. "Le Coran et son exégèse chez les Ismaéliens, les Druzes et les Nuṣayrites/ʻAlaouites." École pratique des hautes études. Section des sciences religieuses, no. 126 (September 15, 2019): 362–63. http://dx.doi.org/10.4000/asr.2914.

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Zugueib Neto, Jamil. "Crise social extrema, processos identificatórios e resistência psíquica Os Druzos na guerra do Líbano." Revista Latinoamericana de Psicopatologia Fundamental 10, no. 2 (June 2007): 274–92. http://dx.doi.org/10.1590/1415-47142007002006.

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O trabalho se propõe analisar os impactos que uma crise social extrema pode ter sobre a construção identitária e nas condições psíquicas dos cidadãos. Procurou-se identificar quais foram os dinamismos psíquicos e sociais que tiveram relevância para enfrentar o perigo, ultrapassar a crise e, ao final dos combates, nas recomposições de suas vidas. O Líbano foi escolhido, por ter sido cenário de uma longa guerra inter-étnica, onde o povo Druzo esteve no centro das confrontações. Para conhecer esta realidade foram realizadas treze histórias de vida. A análise do material recolhido mostra o papel da memória coletiva e do discurso étnico como propiciadores da coesão grupal. A idealização e as crenças através de suas ideologias, serviram como garantia de sentido na mediação do vivido catastrófico.

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Radwan, Chad K. "Economic adversities and cultural coping strategies: Impacts on identity boundaries among Druzes in Lebanon." Economic Anthropology 5, no. 1 (January 2018): 110–22. http://dx.doi.org/10.1002/sea2.12106.

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Sheasby, Aleksandra. "Pocieszenie dla Liwii po śmierci syna Druzusa (przekład Consolatio ad Liviam) („Consolatio ad Liviam” – a Polish translation)." Symbolae Philologorum Posnaniensium Graecae et Latinae 24, no. 1 (January 1, 2014): 95. http://dx.doi.org/10.14746/sppgl.2014.xxiv.1.7.

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Foliard, Daniel. "Lost in translation : une mission britannique auprès des Druzes à la fin du xixe siècle." Histoire, monde et cultures religieuses 35, no. 3 (2015): 111. http://dx.doi.org/10.3917/hmc.035.0111.

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Méditerranée, Wissam Halabi-HalawiUniversité. "L’arbitrage et la médiation des cheikhs religieux chez les Druzes du Gharb au ixe/xve siècle1." Revue des mondes musulmans et de la Méditerranée, no. 140 (December 30, 2016): 140101–120. http://dx.doi.org/10.4000/remmm.9644.

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Kanafani-Zahar, Aïda. "La réconciliation des druzes et des chrétiens du Mont Liban ou le retour à un code coutumier." Critique internationale 23, no. 2 (2004): 55. http://dx.doi.org/10.3917/crii.023.0055.

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Yazbak, Mahmoud. "To Be Druze in Israel: The Druzes in the Jewish State: A Brief History . Kais M. Firro." Journal of Palestine Studies 29, no. 4 (October 2000): 104–5. http://dx.doi.org/10.1525/jps.2000.29.4.02p00857.

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