Cover image for In the name of identity : violence and the need to belong
In the name of identity : violence and the need to belong
Maalouf, Amin.
Personal Author:
Uniform Title:
Identités meurtrières. English
First North American edition.
Publication Information:
New York : Arcade Pub., [2000]

Physical Description:
164 pages ; 22 cm
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HM753 .M3313 2000 Adult Non-Fiction Non-Fiction Area

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In the Name of Identity is as close to summer reading as philosophy gets. It is a personal, sometimes even intimate, account of identity-in-the-world, not a treatise on the thorny metaphysics of identity. A novelist by trade, Amin Maalouf is a fluid writer, and he is aided by Barbara Bray's award-winning translation. His aim is to illuminate the roots of violence and hatred, which he sees in tribalistic forms of identity. He argues that our convictions and notions of identity--whether cultural, religious, national, or ethnic--are socially habituated and frequently dangerous. We'd give them up, he argues, if we thought more closely about them.Though the book has been heralded as radical and surprising, Maalouf essentially espouses an Enlightenment sensibility, a faith in the brotherhood of man. He is a believer in progress, arguing that "the wind of globalisation, while it could lead us to disaster, could also lead us to success." In fact, he envisions a globalized world in which our local identities are subordinated to a broader "allegiance to the human community itself." Maalouf wants us to retain our distinctiveness, but he wants it subsumed under the nave of common understanding. --Eric de Place

Reviews 3

Booklist Review

"If a Lebanese Christian is different from a Lebanese Muslim, I don't know any two Lebanese Christians who are identical, nor any two Muslims, any more than there are anywhere in the world two Frenchmen, two Africans, two Arabs, or two Jews who are identical." Maalouf admits that much of what he says is self-evident. Yet it needs to be said, especially since his informal style, in excellent translation from the French, brings immediacy and commitment to a subject that the academics make impenetrable with jargon and the politicians make wild with rhetoric. Maalouf, a widely known novelist, speaks as a Lebanese Christian who now lives in France. Even those who disagree with his view that modernization everywhere in the world is now increasingly synonymous with Westernization will recognize his call for respect and openness, not condescension, from the dominant culture. Individuals, he argues, shouldn't be forced to abandon their many allegiances in order to fit in. One suggestion is that everyone should learn more than one language. Fascinating discussion sure to spark debate. --Hazel Rochman

Publisher's Weekly Review

"A life spent writing has taught me to be wary of words. Those that seem clearest are often the most treacherous. `Identity' is one of those false friends," begins this compelling, provocative and persuasive study of the dangers of personal, religious, ethnic and national identities. Arguing that these identities allow and often encourage people to engage in horrific acts of violence upon those with different identities, Maalouf offers a philosophical exploration of what a culture without entrenched identities would be like. Lebanese by birth, Maalouf is a journalist and award-winning novelist (Rock of Tanious) who has lived in France for 25 years. Writing from a position of multiple identities ("I am posed between two countries, two or three languages, and several cultural traditions"), he asserts that many people are in similar situations. With intelligence, wit and moral fortitude, Maalouf accessibly and eloquently addresses such complicated issues as how we judge religious traditions that have embraced violence and brutality; modern manifestations of "otherness"; how language facilitates nationalism; and the contradiction between stark identity-based political conflicts and how the same identity-based cultures can be shared by different groups. Maalouf does not na?vely demand that personal identities be dismissed, but suggests a number of ways in which identities can remain intact and might form not a "meaningless sham equality" but "rather the acceptance of a multiplicity of allegiances as all equally legitimate." Utopian realism at its finest, Maalouf's thesis has a slim but vital potential to be realized. This is an important addition to contemporary literature on diversity, nationalism, race and international politics. (Sept.) (c) Copyright PWxyz, LLC. All rights reserved

Library Journal Review

A cruel puzzle of our time, identity is something imposed by race, gender, nationality, and religion. A woman may think of herself as a writer, a Bosnian, and a graduate of the University of Paris with little religious concern and yet be raped and maimed because she is a Muslim. Maalouf, who won the 1993 Prix Goncourt for his novel Le rocher de Tanios (The Rock of Tanios) is an Arabic-speaking Lebanese Catholic who has long lived in Paris. The largest part of his book is about the ways in which the Islamic and Western worlds clash, and the relatively recent turn of much of Islam to fanaticism and the exclusion of unbelievers. He would like to revive its historic tolerance and see religion cease to play a part in identity. He finds hope in the universalizing elements of the current "globalization," but he believes that it will be bitterly resisted unless it can find a place for all cultures and not be seen as an advancing front of Americanization. Maalouf recognizes that people who feel their cultures threatened take refuge behind the walls of exclusive religions and laws designed to protect their languages from intrusion. Yet he argues that the forces that make for unity some economic and some cultural, like the international human rights movement can provide occasions for productive reflection. This gentle book will help ordinary readers find their way through these thickets. Leslie Armour, Univ. of Ottawa (c) Copyright 2010. Library Journals LLC, a wholly owned subsidiary of Media Source, Inc. No redistribution permitted.



Chapter One A life spent writing has taught me to be wary of words. Those that seem clearest are often the most treacherous. "Identity" is one of those false friends. We all think we know what the word means and go on trusting it, even when it's slyly starting to say the opposite.     Far be it from me to want to keep on redefining the idea of identity. It has been the fundamental question of philosophy from Socrates's "Know thyself!" through countless other masters down to Freud. To approach it anew today would call for more qualifications than I possess and for very much greater temerity. The task I set myself is more modest. I want to try to understand why so many people commit crimes nowadays in the name of religious, ethnic, national or some other kind of identity. Has it always been like this since time immemorial, or is the present era influenced by hitherto unknown factors? Sometimes what I say may seem rather simplistic. If so it's because I want to set my argument out as calmly, patiently and fairly as possible, without resorting to jargon or unwarranted shortcuts. What's known as an identity card carries the holder's family name, given name, date and place of birth, photograph, a list of certain physical features, the holder's signature and sometimes also his fingerprints--a whole array of details designed to prove without a shadow of doubt or confusion that the bearer of the document is so-and-so, and that amongst all the millions of other human beings there isn't one -- not even his double or his twin brother -- for whom he could be mistaken.     My identity is what prevents me from being identical to anybody else.     Defined in this way the word identity reflects a fairly precise idea -- one which in theory should not give rise to confusion. Do we really need lengthy arguments to prove that there are not and cannot be two identical individuals? Even if in the near future someone manages, as we fear they may, to "clone" human beings, the clones would at best be identical only at the time of their "birth"; as soon as they started to live they would start being different.     Each individual's identity is made up of a number of elements, and these are clearly not restricted to the particulars set down in official records. Of course, for the great majority these factors include allegiance to a religious tradition; to a nationality -- sometimes two; to a profession, an institution, or a particular social milieu. But the list is much longer than that; it is virtually unlimited. A person may feel a more or less strong attachment to a province, a village, a neighbourhood, a clan, a professional team or one connected with sport, a group of friends, a union, a company, a parish, a community of people with the same passions, the same sexual preferences, the same physical handicaps, or who have to deal with the same kind of pollution or other nuisance.     Of course, not all these allegiances are equally strong, at least at any given moment. But none is entirely insignificant, either. All are components of personality -- we might almost call them "genes of the soul" so long as we remember that most of them are not innate.     While each of these elements may be found separately in many individuals, the same combination of them is never encountered in different people, and it's this that gives every individual richness and value and makes each human being unique and irreplaceable.     It can happen that some incident, a fortunate or unfortunate accident, even a chance encounter, influences our sense of identity more strongly than any ancient affiliation. Take the case of a Serbian man and a Muslim woman who met 20 years ago in a café in Sarajevo, fell in love and got married. They can never perceive their identity in the same way as does a couple that is entirely Serbian or entirely Muslim; their view of religion and mother country will never again be what it was before. Both partners will always carry within them the ties their parents handed down at birth, but these ties will henceforth be perceived differently and accorded a different importance.     Let us stay in Sarajevo and carry out an imaginary survey there. Let us observe a man of about 50 whom we see in the street.     In 1980 or thereabouts he might have said proudly and without hesitation, "I'm a Yugoslavian!" Questioned more closely, he could have said he was a citizen of the Federal Republic of Bosnia-Herzegovina, and, incidentally, that he came from a traditionally Muslim family.     If you had met the same man twelve years later, when the war was at its height, he might have answered automatically and emphatically, "I'm a Muslim!" He might even have grown the statutory beard. He would quickly have added that he was a Bosnian, and he would not have been pleased to be reminded of how proudly he once called himself a Yugoslavian.     If he was stopped and questioned now, he would say first of all that he was a Bosnian, then that he was a Muslim. He'd tell you he was just on his way to the mosque, but he'd also want you to know that his country is part of Europe and that he hopes it will one day be a member of the Union.     How will this same person want to define himself if we meet him in the same place 20 years hence? Which of his affiliations will he put first? The European? The Islamic? The Bosnian? Something else again? The Balkan connection, perhaps?     I shan't risk trying to predict. All these factors are part of his identity. He was born to a family that was traditionally Muslim; the language he speaks links him to the Southern Slavs, who were once joined together in a single state, but are so no longer; he lives on land which belonged sometimes to the Ottoman and sometimes to the Austrian Empire, and which played a part in the major dramas of European history. In every era one or other of his affiliations swelled up, so to speak, in such a way as to eclipse all the others and to appear to represent his whole identity. In the course of his life he'll have heard all kinds of fables. He'll have been told he was a proletarian pure and simple. Or a Yugoslavian through and through. Or, more recently, a Muslim. For a few difficult months he'll even have been made to think he had more in common with the inhabitants of Kabul than with those of Trieste!     In every age there have been people who considered that an individual had one overriding affiliation so much more important in every circumstance to all others that it might legitimately be called his "identity." For some it was the nation, for others religion or class. But one has only to look at the various conflicts being fought out all over the world today to realise that no one allegiance has absolute supremacy. Where people feel their faith is threatened, it is their religious affiliation that seems to reflect their whole identity. But if their mother tongue or their ethnic group is in danger, then they fight ferociously against their own co-religionists. Both the Turks and the Kurds are Muslims, though they speak different languages; but does that make the war between them any less bloody? Hutus and Tutsis alike are Catholics, and they speak the same language, but has that stopped them slaughtering one another? Czechs and Slovaks are all Catholics too, but does that help them live together?     I cite all these examples to underline the fact that while there is always a certain hierarchy among the elements that go to make up individual identities, that hierarchy is not immutable; it changes with time, and in so doing brings about fundamental changes in behaviour.     Moreover, the ties that count in people's lives are not always the allegedly major allegiances arising out of language, complexion, nationality, class or religion. Take the case of an Italian homosexual in the days of fascism. I imagine that for the man himself that particular aspect of his personality had up till then been important, but not more so than his professional activity, his political choices or his religious beliefs. But suddenly state repression swoops down on him and he feels threatened with humiliation, deportation or death. It's the recollection of certain books I've read and films I've seen that leads me to choose this example. This man, who a few years earlier was a patriot, perhaps even a nationalist, was no longer able to exult at the sight of the Italian army marching by; he may even have come to wish for its defeat. Because of the persecution to which he was subjected, his sexual preferences came to outweigh his other affiliations, among them even the nationalism which at that time was at its height. Only after the war, in a more tolerant Italy, would our man have felt entirely Italian once more.     The identity a person lays claim to is often based, in reverse, on that of his enemy. An Irish Catholic differentiates himself from Englishmen in the first place in terms of religion, but vis-á-vis the monarchy he will declare himself a republican; and while he may not know much Gaelic, at least he will speak his own form of English. A Catholic leader who spoke with an Oxford accent might seem almost a traitor.     One could find dozens of other examples to show how complex is the mechanism of identity: a complexity sometimes benign, but sometimes tragic. I shall quote various instances in the pages that follow, some briefly and others in more detail. Most of them relate to the region I myself come from -- the Middle East, the Mediterranean, the Arab world, and first and foremost Lebanon. For that is a country where you are constantly having to question yourself about your affiliations, your origins, your relationships with others, and your possible place in the sun or in the shade. Excerpted from In the Name of Identity by AMIN MAALOUF. Copyright (c) 1996 by Editions Grasset & Fasquelle. Translation copyright (c) 2000 Barbara Bray. Excerpted by permission. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.