This is a platform for sharing the progress of my PhD research at the London College of Communication. It is an interactive space which invites discourse through readers’ comments, suggestions and insights into other contexts and/or researches that are tackling similar questions.
The research focuses on using communication design methods to provide tools for the interaction and engagement of young members from different social groups in conflict-affected societies. The research takes the Lebanese social structure as a case study to generate a transferable set of guidelines which could be applicable in any similar conflict-affected society.
Here is a brief overview of the scope of the research:
The field of study is communication design, defined as the process of ‘conceiving, programming, projecting, and realizing visual communications… aimed at broadcasting specific messages to specific sectors of the public. This is done with a view toward having an impact on the public’s knowledge, attitudes, or behavior in an intended direction’ (Frascara 2004, 2). The following points will relate key terms in the definition to the research:
The process is based on visual anthropology and participatory methods. Visual anthropology involves the use of visual ethnographic research methods (such as film, photography, visual probes, etc.) to create social visual interventions (Pink, 2007 pp. 3). Participatory methods involve multidisciplinary, cross-functional teams – from audience to stakeholders – to participate in the research process (Deasy, 2003 pp. 172).
The visual communications can cover a broad spectrum of forms and mediums depending on their efficiency in communication and dissemination within specific contexts. In the case study this will be informed by secondary research, ethnographic and participatory methods.
The message is social integration through dialogue. Numerous researchers (Note 1) pioneered and supported problem-solving workshops and generative dialogue between unofficial representatives of groups as a tool for conflict resolution in conflict affected societies. These refer to nations or states composed of a number of internal, violently or non-violently segregated social groups (Note 2) along one or more of these lines: Religion, sect, polity, geography, language, ethnicity, etc. Although some social groups are close in their physical location, the social distance between them is sometimes unbridgeable (Brunt, 2001 pp. 81). In Lebanon, the lines of conflict are religion, sect and geography (Note 3).
The sectors of the public are young generations because they have an unexplored potential to positively transform conflict affected societies (Del Felice & Wisler, 2007). In the Lebanese society these will be 21 to 30 years old because the former is the age of legal majority (Note 4) and the latter is the average age for marriage (Note 5).
Note 1
Such as John Burton, Joseph V. Montville (Hamad, 2005 pp. 14-15), Michelle Maiese (Maiese, 2003), and Adam Kahane (Kahane, 2007).
Note 2
Examples of conflict affected societies:
Northern Ireland (sect), Belgium (language), Russia (ethnicity/geography), Guatemala (polity), Congo (polity/geography), Indonesia-Sulawesi (religion/ethnicity), Israel/Palestine (religion/geography), etc.
Note 3
According to Article 24 of the Lebanese Constitution, The Chamber of Deputies is elected on a confessional basis representative of the social structure according to the following principles:
Religion: Equal representation between Christians and Muslims
Sect: Proportional representation between different sects within a religion.
Geography: Proportional representation between different geographic regions.
Note 4
21 years: The age Lebanese individuals no longer requiring consent from their parents/guardians varies depending on religion, gender, and civics, ranging from 9 to 21 years old, but the latter is the age of legal majority.
Note 5
30 years: The Committee on the Rights of the Child indicates that the average age of marriage in Lebanon is 28 years for females and 31 years for males (2007). Therefore, 30 years is the mean before/if individuals settle into their own or other social groups.
References
Brunt, L. (2001) Into the Community, in: P. Atkinson et al. (eds.), Handbook of Ethnography. London, Thousand Oaks & New Delhi: Sage Publications Ltd, pp. 80-91.
Deasy, D. (2003) Non-Assumptive Research, in: B. Laurel (ed.), Design Research: Methods and Perspectives. Cambridge USA: The MIT Press, pp. 172-175.
Del Felice, C. & Wisler, A. (2007) The Unexplored Power and Potential of Youth as Peace-Builders [Internet], Peace Conflict & Development, vol. 11, November 2007. Available from <http://www.peacestudiesjournal.org.uk> [Accessed 27 November 2008]
Frascara, J. (2004) Communication Design: Principles, Methods, and Practice. New York: Allworth Press.
Hamad, A.A. (2005) The Reconceptualisation of Conflict Management. Peace [Internet], Peace Conflict & Development, vol. 7, July 2005. Available from <http://www.peacestudiesjournal.org.uk> [Accessed 2 December 2008]
Kahane, A. (2007) Solving Tough Problems. 2nd ed. San Francisco: Berrett-Koehler.
Maiese, M. (2003) Problem-Solving Workshops [Internet] Colorado: The University of Colorado. Available from < http://www.beyondintractability.org/essay/Anal_Prob_Solv/> [Accessed 2 December 2008]
Pink, S. (2007) Visual Interventions: Applied Visual Anthropology. New York & Oxford: Berghahn Books, pp. 3-26.
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how can the lebanese learn how to transcend their confessional affiliations and discover a common ground that ties them together? while affinities for a given kind of music/movies, loving the same brand of beer, sexcraze or the fiendish need to party are common denominators that could tie the lebanese, those are certainly NOT the grounds that i’m talking about.
during my MA study, i tackled this problem without seeking to alienate my audience;
so the medium that seemed (at least for me) most adequate for this mission, was illustration- i could point out the mess through an illustrated comic and people would take the comment with a laugh.
after more than 2 years since finishing my project i got depressed and disgusted by the lebanese to the point i almost felt ashamed of my nationality. right now i only feel numb. a while ago i thought that maybe the only way to unite the lebanese is to persecute them, WWII style. the jews for example, are a people that’ve been persecuted all their life and they’re just a handful. yet they control the world. because they faced the risk of being wiped out. should we face the same risk, we might forget that we’re sunni or maronite or druze and start behaving like lebanese. a recent example of unity was the hezbollah successfully ruining the israelis attempt to breach their ranks (battle of lebanon 2006) despite superior firepower, numbers and technology.
that’s bleak to say that, i know, so i hope you attack this beast with more optimism than I.
cheerios
JH
Hello Josef,
I knew that you were focusing on illustration during your MA, but I didn’t know that you were researching a common ground for a Lebanese identity. I would love to see the comics you produced. Is there any link that I can access to view them? and do you consider publishing them? The Lebanese audience is very receptive towards humour and paradox regarding the social crisis… an example of this is the success of Ziad Rahbani’s political comedies.
I am confident that there is a lot to be optimistic about. I think there is a general will for people to accept one another, and they only need a means or platform to communicate. The demography, education, employment structures, marriage constrictions, etc… limit that interaction, but I am hopeful that the communities would like to get to know one another through other communication means which facilitate that.
hi joanna
read “Never is the name of my homeland” on category (politics/finance Today) concerning how immigrant lebanese might feel and view Lebanon
Hi adonis,
I will do that. I ordered two books yesterday. The first is A History of Modern Lebanon by Traboulsi, and the Second is The Modern History of Lebanon by Salibi.
Hi! very deep!