General project management Corresponding member RAS V. V. Naumkin, ed. by V. N. Sautov and Amal Abu Zeid.

Moscow: Institute of Oriental Studies of the Russian Academy of Sciences, 2013, 500 p.

The book under review by M. A. Rodionov and A. V. Sarabyev is a serious, interesting and valuable study of the socio-cultural, economic and everyday traditions, political and ideological history, social role and current state of one of the most influential Christian communities in the Middle East, the Maronites. We can agree with the authors of the preface to the book, corresponding members of the Russian Academy of Sciences I. S. Ivanov and V. V. Naumkin: "The publication of this book is very timely and relevant, primarily due to the serious aggravation of inter-confessional and intra-confessional (including between different interpretations of Islam) contradictions both in Lebanon and abroad. There is no need to prove that these contradictions directly affect the interests of our country... In the context of increased conflict and turbulent processes that have engulfed the region, including the emergence of fundamentalist, Salafist and even jihadist groups, the very existence of Christians in the Middle East is now under threat " (p. 3).

Lebanon has been embroiled in pan-Arab processes since 1948, both by repeated participation in the Arab-Israeli wars and by internal political contradictions with confessional roots. The number of denominations in Lebanon exceeds 12, but the exact figure can hardly be called, since almost throughout its history, Lebanon was, on the one hand, a constant source of migration (mainly to Africa and America), and on the other, it was itself an object of attraction for migrants, mainly from Arab countries (and not only Arabs, but also Turks, Turkmens, Assyrians, Kurds, Circassians, etc.), as well as from the Mediterranean countries, in particular Greece, Italy, Albania, Croatia, Bosnia, which, as a rule, diversified and expanded the number of faiths in the country. Nevertheless, Lebanon has always been almost the only Arab country with a high proportion (and until the middle of the 20th century, even with a predominance) of the Christian population. But the confessional composition of the country's inhabitants was not constant. And this circumstance seriously affected the socio-political situation in Lebanon. Thus, according to the 1932 census,, 46% of Christians, 46% of Muslims (including Druze) and 8% of the "rest" lived in the country, which included mainly Armenian-Gregorians, Armenian-Catholics, Nestorians (i.e. Christians), Assyrians, Assyro-Catholics, Alawites and others. The dominance of Christians was consolidated by the National Pact of 1943, according to which 6 Christian deputies were to be elected for every 5 deputies from Muslim confessions. Christians were assigned the posts of President of the Republic and Minister of Foreign Affairs [Istoriya Vostoka..., 2008, vol. VI, p. 178].

But as the country developed, its confessional structure changed. And at the turn of the 1970s and 1980s, there were already 55% of Muslims (including Druze) in Lebanon, and 44% of Christians. According to American data, by 1983 the share of Muslims was even higher - 70%, and Christians-30% [Social image of the East, 1999, p. 58]. This sharply aggravated the socio-political situation in the country. Christians played a dominant role in Lebanon until the 1970s. And when this did not correspond to the new balance of confessional forces in the country, they did not want to give up their positions. The Maronite community has always played a decisive role in their environment, since the Middle Ages.

According to the 1932 census, up to 30% of all Lebanese were Maronites. But in 1977, they were already 24%, and according to the calculations of the French sociologist P. Rondeau-only 23% [Social Image of the East, 1999, p. 58]. But in any case, they remained the most numerous and powerful of the Lebanese Christian communities, using their economic power, political organizations, primarily the Kataib parties (Lebanese Phalanxes) and the National Liberal Party, their armed formations (primarily the "Lebanese Forces", which originally emerged as the militant wing of the Kataib party), their historical leadership, and their political leadership. established influence in the highest political circles of the country and long-standing foreign ties (some of them, for example, with the Vatican, go back to the beginning of the Crusade era). "The Maronite Church," M. A. Rodionov and A. V. Sarabyev rightly remind us, " was the first of the Eastern Churches to recognize the supremacy of the Roman Curia, and the only one where agreement was reached without a split into uniates and supporters of the old rite. Although it took a long time for the Maronites to achieve unity, this happened several centuries earlier than the Uniate communities of other Eastern churches were formed. This, in particular, explains the special position of the Maronites in the eyes of Catholic Europe " (p. 86).

The Maronites of Lebanon went through an interesting and unique historical path, continuing to play an important role in the life of their country today. This attracts the attention of both politicians and researchers, including in our country. The authors of the book under review are well prepared to write it. This is evidenced by 15 publications by M. A. Rodionov on this topic, published in 1973-1999, and 6 corresponding publications by A. V. Sarabyev in 2006-2012. The book, which has become a natural result of their many years of research, deserves the highest praise. It examines in detail the traditions and customs of the Lebanese Maronites, their homes, everyday life, family relations, holidays, folklore, problems of self-identification, features of the functioning of the community in the Middle Ages, modern and modern times. The authors also studied various organizational forms of the existence of Maronites as confessions, in particular Maronite spiritual orders and congregations.

Lebanese emigration has long been known and notable for its specific features, in particular its economic and cultural role. But even among foreign Lebanese, Maronite communities stand out for their history, the peculiarities of contacts with their compatriots, and at the same time the degree of isolation from them. Every community, whether in Syria, Israel, Cyprus, Egypt, France, Canada, the United States, Brazil, Argentina, South Africa or Australia, is uniquely specific. Foreign Maronite communities sometimes serve as a certain support for the influence of their co-religionists in a particular country. It seems to the reviewer that the authors did not name all the countries where the Maronite influence is present. Thus, the book says nothing about the presence (or absence) of Maronite influence in West Africa, where until recently Lebanese Arabs were prominent in the economic life of many countries. If now the role of the Maronites in this case is negligible (which is hard to believe), then this should have been stipulated.

Of course, chapter IV is very valuable, in which the authors analyze the political life of Lebanon and determine the place in it of the Maronites, their associations, clergy, and leaders, many of whom are known outside of Lebanon. The conclusion of the book gives a good idea of the political ideology of the Maronites (pp. 423-437). And of course, the appendices (pp. 438-474) are above all praise, giving an idea of the people revered by the Maronite Church, its patriarchs, and the composition of the Lebanese parliament, which can be used to judge not only the Maronite, but also the general Lebanese political elite. The list of deputies is logically continued by the list of presidents. The monograph is crowned with a list of sources and literature in Russian, Arabic, English, French, German and Latin.

In conclusion, it should be said that our Oriental studies have been enriched by a fundamental solid work, based on which specialists in the Middle East will be able to navigate much better in the interweaving of ethnic groups, faiths, political and military trends, religious teachings, historical and territorial claims, which, without being separated for many decades (and sometimes more), do not allow us to They make it possible to create a practical basis for a settlement in the Middle East.

list of literature

History of the East. The East in the recent period (1945-2000). Vol. VI. Moscow, 2008.

Social Image of the East, Moscow, 1999.

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