腓尼基主义

腓尼基主义（阿拉伯语：نزعة فينيقية‎；英语：Phoenicianism）是黎巴嫩民族主义的一种形式，在大黎巴嫩（英语：Greater Lebanon）建国之初由以马龙尼人为首的黎巴嫩基督徒提出^[1]。这一概念为黎巴嫩人与古代腓尼基人之间的联系提供了支撑。

腓尼基主义认为，黎巴嫩人（少数情况下特指黎巴嫩基督徒（英语：Christianity in Lebanon））并非阿拉伯人，且这一族群有着与周遭中东国家不同的独特语言和文化。作为黎巴嫩民族形成（英语：Ethnogenesis）理论的一部分，腓尼基主义的支持者认同黎巴嫩人实质上是腓尼基人而非阿拉伯人的后裔。有一些人也主张黎凡特阿拉伯语并非阿拉伯语的变体，而是现代亚拉姆语（英语：Neo-Aramaic languages）经过发展后形成的独立语言。其它观点也有认为马龙尼人是阿拉米人、亚述人或马代特人的后代^[2]。中东地带存在其它与腓尼基主义相对应的古民族延续理论，例如亚述人延续说（英语：Assyrian continuity）与法老主义（英语：Pharaonism）^[3]。此类观点构成了阿拉伯民族主义和泛阿拉伯主义的对立面。

参考资料

^ El-Husseini, Rola. Pax Syriana: Elite Politics in Postwar Lebanon. Syracuse University Press. 2012: 199 [2017-07-25]. ISBN 978-0-8156-3304-4. （原始内容存档于2023-11-19）. Phoenicianism. The "Phoenicianist" discourse of Lebanese identity was adopted by Christian (primarily Maronite) intellectuals at the time of the creation of Greater Lebanon. The Maronites' stated goal of establishing a Christian refuge in the Middle East was instrumental in convincing the French authorities to designate Lebanon as a separate nation-state. The origin myth adopted by the Christian advocates involved a purportedly independent cultural legacy that was said to have existed in Lebanon since ancient times.
^ Kraidy, Marwan, Hybridity, Or the Cultural Logic of Globalization, Temple University Press: 119, 2005, ISBN 978-1-59213-145-7, Some scholars suggest that the Maronites are the descendants of "the worshippers of Adonis and Astarte," “Assyrians who emerged from Mesopotamia" (Melia, 1986, p. 154). Another theory claims that the Maronites are the descendants of an Arab Bedouin population, the Nabateans, who settled in the Levant during the pre-Christian era (Valognes, 1994, p. 369). A third theory, based on the work of the historian Theophanes, presents the Maronites as the heirs of an Anatolian or Iranian population, the Mardaites, who were allegedly militarily used by the Byzantines against the Arabs because of the Mardaites' outstanding fighting skills (Melia, 1986, p. 158; Nisan, 1992, p. 171; Valognes, 1994, p. 369). According to the fourth and last theory, the Maronites descend from the Phoenicians, a claim held by some Maronite (and other Christian Lebanese) intellectuals as a key building block of their identity, which some scholars dispute (Salibi, 1988; Tabar, 1994; Valognes, 1994), and others support (Gemayel, 1984a, b; Melia, 1986; Nisan, 1992). Chabry and Chabry (1987), among others (Melia, 1986; Nisan, 1992; Tabar, 1994; Valognes, 1994), argue that Maronite claims of a Phoenician heritage are not unfounded (p. 55), because the ethnic makeup of the Maronites is a mixture of Mardaite, Greco-Phoenician, Aramean, Franc, Armenian, and Arab dements (p. 305). In spite of this mixed origin, the Maronites are said to have maintained a presumably unchanging identity - fiercely autonomous from both Muslims and other Christians - remained "untamed in their ways of living and thinking" (Melia, 1986, p. 159; see also Nisan, 1992, p. 171).
^ Kraidy, Marwan, Hybridity, Or the Cultural Logic of Globalization, Temple University Press: 119, 2005, ISBN 978-1-59213-145-7, The Phoenician-roots theory parallels the belief among Copts in Egypt and Nestorians in Iraq, both Christian communities, that they have respectively Pharaonic and ancient Assyrian roots.

[El-Husseini2012-1] El-Husseini, Rola. Pax Syriana: Elite Politics in Postwar Lebanon. Syracuse University Press. 2012: 199 [2017-07-25]. ISBN 978-0-8156-3304-4. （原始内容存档于2023-11-19）. Phoenicianism. The "Phoenicianist" discourse of Lebanese identity was adopted by Christian (primarily Maronite) intellectuals at the time of the creation of Greater Lebanon. The Maronites' stated goal of establishing a Christian refuge in the Middle East was instrumental in convincing the French authorities to designate Lebanon as a separate nation-state. The origin myth adopted by the Christian advocates involved a purportedly independent cultural legacy that was said to have existed in Lebanon since ancient times.

[2] Kraidy, Marwan, Hybridity, Or the Cultural Logic of Globalization, Temple University Press: 119, 2005, ISBN 978-1-59213-145-7, Some scholars suggest that the Maronites are the descendants of "the worshippers of Adonis and Astarte," “Assyrians who emerged from Mesopotamia" (Melia, 1986, p. 154). Another theory claims that the Maronites are the descendants of an Arab Bedouin population, the Nabateans, who settled in the Levant during the pre-Christian era (Valognes, 1994, p. 369). A third theory, based on the work of the historian Theophanes, presents the Maronites as the heirs of an Anatolian or Iranian population, the Mardaites, who were allegedly militarily used by the Byzantines against the Arabs because of the Mardaites' outstanding fighting skills (Melia, 1986, p. 158; Nisan, 1992, p. 171; Valognes, 1994, p. 369). According to the fourth and last theory, the Maronites descend from the Phoenicians, a claim held by some Maronite (and other Christian Lebanese) intellectuals as a key building block of their identity, which some scholars dispute (Salibi, 1988; Tabar, 1994; Valognes, 1994), and others support (Gemayel, 1984a, b; Melia, 1986; Nisan, 1992). Chabry and Chabry (1987), among others (Melia, 1986; Nisan, 1992; Tabar, 1994; Valognes, 1994), argue that Maronite claims of a Phoenician heritage are not unfounded (p. 55), because the ethnic makeup of the Maronites is a mixture of Mardaite, Greco-Phoenician, Aramean, Franc, Armenian, and Arab dements (p. 305). In spite of this mixed origin, the Maronites are said to have maintained a presumably unchanging identity - fiercely autonomous from both Muslims and other Christians - remained "untamed in their ways of living and thinking" (Melia, 1986, p. 159; see also Nisan, 1992, p. 171).

[3] Kraidy, Marwan, Hybridity, Or the Cultural Logic of Globalization, Temple University Press: 119, 2005, ISBN 978-1-59213-145-7, The Phoenician-roots theory parallels the belief among Copts in Egypt and Nestorians in Iraq, both Christian communities, that they have respectively Pharaonic and ancient Assyrian roots.

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