腓尼基主義

腓尼基主義（阿拉伯語：نزعة فينيقية‎；英語：Phoenicianism）是黎巴嫩民族主義的一種形式，在大黎巴嫩（英語：Greater Lebanon）建國之初由以馬龍尼人為首的黎巴嫩基督徒提出^[1]。這一概念為黎巴嫩人與古代腓尼基人之間的聯係提供了支撐。

腓尼基主義認為，黎巴嫩人（少數情況下特指黎巴嫩基督徒（英語：Christianity in Lebanon））並非阿拉伯人，且這一族群有着與周遭中東國家不同的獨特語言和文化。作為黎巴嫩民族形成（英語：Ethnogenesis）理論的一部分，腓尼基主義的支持者認同黎巴嫩人實質上是腓尼基人而非阿拉伯人的後裔。有一些人也主張黎凡特阿拉伯語並非阿拉伯語的變體，而是現代亞拉姆語（英語：Neo-Aramaic languages）經過發展後形成的獨立語言。其它觀點也有認為馬龍尼人是阿拉米人、亞述人或馬代特人的後代^[2]。中東地帶存在其它與腓尼基主義相對應的古民族延續理論，例如亞述人延續說（英語：Assyrian continuity）與法老主義（英語：Pharaonism）^[3]。此類觀點構成了阿拉伯民族主義和泛阿拉伯主義的對立面。

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參考資料

[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. （原始內容存檔於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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[El-Husseini2012-1] [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. （原始內容存檔於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] [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] [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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