The Maronite Legacy in Diaspora Journalism: Socio-Political Mobilization for Homeland Advocacy and Hostland Acceptance

Journalistic activities preceded book publishing in the diaspora, as evidenced by numerous periodicals established across immigration hubs like Cairo, Paris, New York, Mexico City, and São Paulo, as described in Panel 19. These publications provided crucial platforms for writers and commentators to engage with political, cultural, and social concerns, addressing issues in both their homelands and host countries.

Throughout the 19th and early 20th centuries, Lebanese and Syrian immigrants played a pivotal role in reshaping Arab journalism. Maronites, in particular, were instrumental in establishing newspapers worldwide, reflecting their broad cultural reach. For example, R. Dahdah founded Barjis Paris wa Anīs al-Jalīs in Paris in 1858, followed by Ar-Rākib in Rio de Janeiro in 1893, and N. Moukarzel’s Al-Hudā in New York 1898.

Fig. 20.1: Dahdah, R. (1858). Barjis Paris wa Anis al-Jalees (Jupiter of Paris and Companion of the Gathering). Paris, France

Fig. 20.2: Ghanem, C., & Samné, G. (1908). Correspondance d’Orient (Correspondence from the Orient). Paris

At the turn of the century, Maronite-led journalism continued to expand. In 1899, K. Moulouk and C. Khouri launched Al-Asmaʿī in São Paulo, alongside N. Labaki’s Al-Munāẓir and Al-Manārat, published by the Sociedade Maronita de Beneficência. Buenos Aires also became a key hub, with As-Salām by W. Chamoun appearing in 1901, followed by G. Assaf’s Al-Ḥayāt in 1903. This period saw a flourishing of diaspora press activity, including Abū l-Hawl by C. Khouri in 1906 and Al-Mīzān by E. Galbouni in 1908, both in São Paulo. Meanwhile, Y. S. Hilu introduced Al-Khawāṭir in Mexico in 1913, and the Lebanese Missionaries published Al-Mursal in Buenos Aires the same year. In 1916, Y. Hitti founded Arzat Lubnān – Cedro de Líbano in Rio de Janeiro, highlighting the symbolic importance of Lebanese identity abroad.

The influence of diaspora journalism extended well into the 20th century, with notable publications like N. Moukarzel’s The Syrian World (New York, 1926), which aimed to bridge the intellectual and cultural divides between East and West. The establishment of Al-Andalus al-Jadīd (São Paulo, 1931) by C. Jurr and Al-Qusṭās (Mexico, 1938) by A. Slim further emphasized the global impact of Maronite journalism, highlighting its role in shaping diasporic identity and fostering transnational dialogue.

Fig. 20.3: Moukarzel, N. (1898). Al-Hudā (The Guidance). Philadelphia, USA

Fig. 20.4: Ghorayeb, A. (1903). Al-Muhajir (The Emigrant). New York, USA

Fig. 20.5: Moukarzel, S. (1926). The Syrian World. New York, USA

Among these publications, Al-Hudā (Al-Huda), founded in 1898 by Naoum Moukarzel, who later made New York its headquarters, was the most renowned worldwide and the longest living Arabic language newspaper in the United States, offering a platform for nationalist ideas. Linked to Moukarzel's political committee, Jamʿiyyat al-Nahḍa al-Lubnāniyya (Lebanese Renaissance Association) served as a crucial force in shaping Lebanese identity, advocating for the citizenship of Lebanese emigrants, and promoting patriotic discourse (Fahrenthold, 2013). Furthermore, it served as both the voice of the Association and as Moukarzel's personal platform, especially as he “played a significant role in the negotiations of the Peace Conference in Versailles, where he advocated for the Lebanese cause” (Labaki, 2016).

Diaspora periodicals engaged both emigrants and their native communities, reshaping national narratives and incorporating their stories into the political discourses of host countries that were undergoing their own nation-building processes (Petit, 2013; Vargas, 2006). Mahjar journalists saw their newfound freedoms as a means to advocate for their homeland's independence (Vargas, 2006). Diaspora periodicals engaged both emigrants and their native communities, reshaping national narratives and incorporating their stories into the political discourses of host countries that were undergoing their own nation-building processes (Petit, 2013; Vargas, 2006). Mahjar journalists viewed their newfound freedoms as a means to advocate for their homeland's independence (Vargas, 2006). The Mahjar press became a powerful tool for political mobilization aimed at achieving Lebanon and the Levant's liberation from Ottoman/Turkish occupation (Truzzi, 1992) and later spread ideas about independence, governance, and anti-colonialism (Fahrenthold, 2013).

Fig. 20.6: Khaled, A., & Labaki, N. (1893). Ar-Rakib (The Observer). Rio de Janeiro, Brazil

Fig. 20.7: Moulouk, K., & Khouri, C. (1899). Al-Assmahy (The Scholar). São Paulo, Brazil

Fig. 20.8: Labaki, N. (1899). Al-Munazir (The Debator). São Paulo, Brazil

Fig. 20.9: Sociedade Maronita de Beneficencia. (1900). Al-Manarat (The Beacon). São Paulo, Brazil

In addition to political advocacy, Mahjar media fostered transnational connections among emigrants across the Americas, Europe, and the Levant. This network facilitated the exchange of ideas and resources, positioning the diaspora as a key player in regional politics. The interconnectedness promoted by Mahjar publications allowed emigrants to coordinate efforts and maintain an active role in shaping the political futures of their homelands (Fahrenthold, 2013).

The Mahjar press also advocated for the rights of emigrants, emphasizing their significance in the political life of Lebanon and Syria. Journalists argued for political representation and recognition, transforming emigrants into stakeholders in their countries' political processes (Fahrenthold, 2013). Additionally, they played an essential role in preserving and transforming cultural heritage, fostering collective memory, and maintaining ties between emigrants and their homelands (Vargas, 2006).

Mahjar media also provided a platform for challenging colonial powers. Writers critiqued French colonial policies and used their publications to advocate for sovereignty and independence, contributing to resistance movements against colonial oppression. The diaspora’s influence extended to national policies in both the Levant and the diaspora, with the press shaping debates and national dialogues at key events like the Paris Peace Conference. (Labaki, 2016).

Fig. 20.10: Khouri, C. (1906). Abu l-Hawl (The Sphinx). São Paulo, Brazil

Fig. 20.11: Galbouni, E. (1908). Al-Mizan (The Balance). São Paulo, Brazil

Fig. 20.12: Hitti, Y. (1916). Arzat Lubnan – Cedro de Líbano (Cedar of Lebanon). Rio de Janeiro, Brazil

Fig. 20.13: Jurr, C. (1931). Al-Andalus al-Jadid (The New Andalusia). São Paulo, Brazil

The educational impact of Mahjar media was equally significant, as it informed emigrant communities about political ideologies, civic responsibilities, and national rights. This knowledge helped cultivate a politically engaged and active emigrant population, involved in both local and transnational movements.

In asserting their cultural identity, Mahjari writers elevated Middle Eastern culture within their host countries by integrating elements of their heritage into national narratives. In Brazil, for example, they emphasized connections to supposed Phoenician explorers, Iberian history, and the fusion of Andalusian culture, using these historical narratives to justify their 'Brazilianness' while maintaining their Middle Eastern roots (Vargas, 2006). In the U.S. and South Africa, they emphasized their Christian identity and their homeland's status as part of the Holy Land to assert their 'whiteness,' gain access to citizenship, and achieve greater acceptance in these societies (d’Urso, 2024; Hourani, 2019; Majaj, 2008). By employing biblical rhetoric and religious parallels, they sought to integrate themselves into the narratives of their host countries through an emphasis on spirituality and geography (d’Urso, 2024; Hourani, 2019; Majaj, 2008).

Fig. 20.14: Lebanese Missionaries. (1913). Al-Mursal (The Missionary). Buenos Aires, Argentina

Fig. 20.15: Chamoun, W. (1901). As-Salam (The Peace). Buenos Aires, Argentina

Fig. 20.16: Assaf, G. (1903). Al-Hayat (The Life). Buenos Aires, Argentina

Fig. 20.17: Baaklini, N. (1907). Sada ash-Sharq (Echo of the East). Tucuman, Argentina

The transnational intellectual exchange fostered by Mahjar media also facilitated the dissemination of ideas across continents. With 77% of Levantine periodicals founded outside the Levant, particularly in the Americas and Europe, the diaspora played a dynamic role in shaping debates about identity, politics, and culture (Mermier, 2022). This exchange laid the groundwork for future Arab-American literature, which evolved into a recognized literary genre, as noted by Majaj (2008).

Fig. 20.18: Hilu, Y. S. (1913). Al-Khawatir (The Thoughts). Mexico, Mexico

Fig. 20.19: Slim, A. (1938). Al-Qustas (The Balance). Mexico, Mexico

In this evolving cultural landscape, Mahjar journalism became a vehicle for exploring gender dynamics, particularly in the more liberal environment of the U.S. Writers addressed issues such as marriage, women's rights, and gender equality, challenging conservative norms while drawing inspiration from their new surroundings. This discourse significantly contributed to the evolution of women’s roles and rights, fostering solidarity among women in the diaspora (Saylor, 2021).

References

The Maronite Legacy in Diaspora Journalism: Socio-Political Mobilization for Homeland Advocacy and Hostland Acceptance