The Lebanese self and the other Zionist in the short story collection Sharaton Jadidaton Lelnasr by Ali Hajazi

After the events that unfolded between the West and the East, particularly between Muslims and Zionists, the concepts of "me" and "another" entered the texts of Arabic literature, and the writers reflected these images to preserve the identity of the Lebanese "me" against the Zionist "other". "I" here represents a Lebanese individual who made a revolution to protect his homeland from the foreign "other". With this statement, the three main axes of this research are "me" and "other" and the relationship of enmity and antagonism between them. With descriptive and analytical approach, we aim to clarify the image of "me" compared to the image of "other" in these stories and the relationships between them. The most prominent theme in Ali Hajazi's stories is the portrayal of "self" despite the defeats experienced during the war. The character is represented by the killer and the occupier, who perpetuate violence. The pessimistic Lebanese perspective is illustrated through the character of Abu Saad's neighbor in the wedding story, who, despite the destruction and damage, presents a new, victorious image of a dialectical relationship that intertwines the "self" with the "other" in these narratives, ultimately concluding with the defeat of the Zionist "other". 
Introduction:
The concepts of the self and the other have permeated Arabic literature, particularly in the context of significant events that the Arab world has experienced, such as the ongoing conflict between the West and the East, and specifically between Muslims and Zionists. This confrontation has been reflected in literary works, prompting researchers and critics to examine these opposing identities. Such studies have played a crucial role in the field of research, aiming to preserve the image of the Arabic self and its identity in order to confront the adversarial other. The topic of the self and the other is complex and has gained traction in numerous studies and critical analyses across various humanities disciplines. It has evolved into a significant phenomenon that focuses on illuminating the relationship between opposites and exploring the diverse connections that bind them. Dr. Ali Al-Hajazi's short story collection, Jadidaton Lelnasr, the conflicts between the Lebanese and the Zionists, presenting the perspective of the Lebanese self in contrast to the Israeli other. Numerous factors underscore the ongoing necessity for a distinct Lebanese identity, particularly in light of the Israeli other's efforts to undermine Islamic and Arab identity, aiming to replace it with an Israeli identity through illegitimate means. This research investigates the negative relationship between the two identities and the aggressive actions of the enemy other against the Muslim self. These issues represent some of the most pressing challenges faced by the Islamic nation, illustrating the persecution carried out by the other and expressing an Arab-Lebanese struggle against the Israeli other. The relationship between Jews and Muslims has sparked extensive debate, with the ultimate goal of Jewish dominance over nations, seeking control of land and resources. This short story collection narrates the triumph of the men, women, and children of "Jabal Amel" over their adversities, celebrating their victory against a formidable enemy. Like its predecessors, this collection chronicles the experiences of a resilient people living on a small island in the Arabian Sea, offering the author's portrayal of ordinary men, women, and children in Jabal Amel who contributed to the resistance, even resorting to unconventional methods such as hunting pigs with a cup of poisoned coffee. The collection comprises thirteen stories, including "The Parade," "Dawn Threads," "Mother Mohammed," "My Father's Grip," and "Hajjah Sarah," among others. Each tale addresses the Lebanese-Zionist conflict in this region of the Levant.
Method:
In this study, we aim to elucidate the concept of self-image in relation to the image of the other, utilizing a descriptive-analytical approach to analyze the stories of Ali Hujazi. These narratives exemplify the complex interplay between self and other, offering a platform for reflection on the other and their challenges. The discussion of this topic seeks to protect the Arab self-image and preserve its identity in order to effectively confront the adversarial other.
Results and Discussion:
The writer Ali Hajazi successfully transforms both the “self” (the ego) and the “other” from their theoretical philosophical molds into the realm of reality through the fabric of his stories, characters, and events. The “self” in its various forms, becomes more closely tied to reality, making it more accessible and engaging for readers, who encounter it artistically and interact with its contemporary relevance. The narrator in “The Funeral,” Ali Hajazi himself, represents the “self” that strives to uphold the spirit of resistance. He begins with his family and extends his focus to his neighbor, Abu Saad, who embodies the pessimistic aspect of the “self.” Finally, the other journalist, who tries to instill doubt in people's hearts but fails to sway the narrator from his unwavering resistance, despite the destruction and devastation of homes. Meanwhile, the Lebanese woman, a symbol of sacrifice, reflects the “self” in the story of Um Muhammad. She stands alongside men in the face of the enemy, while also playing a crucial role in nurturing future generations. Her resourcefulness led to the demise of several Zionist soldiers.
In the story Sharaton Jadidaton Lelnasr, the portrayal of the Lebanese “other” defies conventional expectations. Instead of depicting the enemy as the “other,” the narrative presents a Jewish character as hypocritical, treacherous, oppressive, and ultimately defeated. Ali Hajazi’s collection “Sharaton Jadidaton Lelnasr” is one of the few story collections that explores the themes of “self” and “other” by highlighting the success of the “self” during wartime. These stories serve as a crucial link in the resistance narrative against the new Zionist adversary, employing innovative techniques and fresh imagery. The “self” occasionally embodies a positive image, representing tolerance, defense, resistance, and optimism. The dynamics of the relationship between the “self” and the “other” involve multifaceted reasons and factors, including religious differences, the pursuit of knowledge, and the desire for global dominance. Despite the contradictions and conflicts between them, they remain interconnected. Each side calls upon the other, stemming from a dialectical relationship. Throughout history, the question of the bond between these two entities has persisted, evolving through tolerance, struggle, divergence, and emotion. Ultimately, they remain synchronous, as both represent two sides of the same coin.
Conclusion:
Ali Hajazi emphasized the significance of the victory of the men of Jabal Amel in Lebanon against their Zionist adversaries, a confrontation that many Muslim countries hesitated to engage in. Through his works, Hajazi portrayed an active self, breaking free from the shackles of occupation and capturing the people's love for freedom and the spirit of resistance. The image of Jabal Amel became immortalized through their triumph over death and humiliation. Ali Hajazi chronicled the resistance of ordinary men, women, and children in Lebanon who exceeded their capabilities in the fight against oppression. In this context, the term “self” represents the rebellious Lebanese spirit, simultaneously protective of their homeland. The “other” reflects the image of the foreign Zionist. In his story collection Sharaton Jadidaton Lelnasr Lebanese writer Ali Hajazi depicted the “self” as the resilient spirit of the Lebanese people, embarking on a fresh path of resistance. The stories within sharat jadidat linasr feature diverse representations of the “self,” each character embodying the Lebanese identity opposing the Zionist enemy. Despite numerous sacrifices, these narratives celebrate the triumph of the oppressed over their oppressors, fueled by optimism and unwavering determination. The protagonists of these stories wielded this weapon. Among them were the resistance fighters, steadfast and noble individuals, as well as those who remained indifferent to the events, continuing their lives despite the ongoing war and its consequences. Through these characters, the writer sought to depict the reality of the Lebanese people during the conflict with Israel and the concept of “otherness” that represents the adversary in our narratives. Some characters exhibited pessimism. For instance, “Abu Saad,” classified as part of the “self,” lost his home due to Israeli airstrikes. However, his pessimism quickly transformed into optimism upon learning of the promise made by the leader of the resistance to rebuild the destroyed buildings even better than before. Meanwhile, the media played a negative role during and after the war. These media outlets, along with their personnel, fall into the category of the “other.” Journalists roamed among the owners of destroyed homes, attempting to capture negative sentiments from the resistance. However, their efforts failed due to the strong popular connection with the resistance, which thwarted the enemy’s plans.
In these stories, we witness the multiplicity of selves and others. The writer skillfully portrays various facets of the self and the other, providing both literary and artistic examples. Notably, despite the defeats of war, the self remains optimistic. Characters such as “Um Muhammad” embody this resilient and hopeful self, while the adversary—the killer and occupier—ultimately faces defeat. Ali Hajazi concludes the dialectical relationship between the self and the other in his narratives by emphasizing the failure of the Zionist other. Ultimately, each story unveils this failure of the Zionist perspective