Chapter 10: The Sleep Thief

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I have my first sleepless night. 

Just after midnight, I’m awoken by a peculiar noise, halfway between a whistle and a rumble. Slowly, I realise that someone is snoring. The sound is so loud that were it not preventing me from going back to sleep, it would almost be comical. 

At first, I assume it must be one of my roommates and from the decibel level, I’m thinking it must be the woman in the bunk above. But then I realise that somehow, this incredible noise is coming from down the hall. I ease out of bed and pad over to the door. I can now hear that it is coming from a room two doors down, and is being amplified by the bare walls and high ceilings of the narrow corridor.

I creep towards the room and peek inside. Incredibly, everyone looks like they are asleep. Trying not to disturb them – although I could have marched a herd of elephants down the hall at this point, and no one would have heard - I gently close the door, slip back to our room and close our door. The payoff is meagre. I can still hear the snoring. It’s still loud enough that I’m surprised the windows aren’t rattling. 

Shortly before dawn, when our sleep thief has either rolled over into their pillow or else expired (and as no one in our now reduced group is due to leave for the next four days, I find myself rooting grumpily for the latter eventuality), I manage to fall asleep, only to be woken 30 minutes later by a fresh round of rumbling. By now, the sun is rising, so I surrender to the inevitable and lie in bed dazed, too tired to yawn. My roommates are all awake, too, rubbing their eyes blearily. 

Breakfast is an unusually silent affair, although as the herbal tea kicks in, a more jocular mood begins to surface. Halfway through, the source of our night-time torture emerges looking sheepish but annoyingly, as fresh as a daisy. At least one of us has slept well. 

Because the guesthouse the LMTA normally uses in the next stop is closed for refurbishment, our walk today is going to be another marathon. Our goal for the evening is the village of Aitanit, which lies on the western side of the Beka’a Valley. All in, it should be a 25-kilometre walk, though thankfully, more downhill than yesterday.

We gear up but before we leave, Joseph informs us that our host, Mahdi, whose delectable produce was so rapturously received the previous night that his charming wife, Amal, was constantly ferrying back and forth to the kitchen to keep up with our appetites, wants to give a short talk.  

From the conversation over dinner, I’ve come to understand that Mehdi is an agricultural evangelist. He and Amal are slowly converting their fellow farmers to organic methods, and are also trying to protect Lebanese crop diversity. Amongst other things, I now know that there are 61 varieties of grains indigenous to Lebanon, which seems impressive for such a small country. In fact, the bread we had for dinner, served fresh from the oven, had been made with a particularly old variety that only he grew anymore.

“It’s not really as difficult as people say,” Mehdi explained, “but this variety isn’t as resistant to some pests and diseases, so you have be more careful with it, which is why it’s fallen out of favour, but really it’s just a bit more time-consuming, nothing more.”

I can understand why farmers would choose to grow a less demanding variety of grain, theirs is not the easiest of jobs, so why not reduce the workload where possible? But its sweet, nutty smokiness got me thinking about the trade-offs modern life encourages us to make, and whether the loss of a unique flavour like this is really a price worth paying for greater convenience.

Naturally, I assume we’re in for another disquisition on the value of preserving heritage foods, but instead, Mahdi wants to share his take on his hometown’s reputation for sectarian harmony.

Like most Lebanese villages, Rashaya is home to a mixed population. In this case, a Druze-Greek Orthodox/Catholic blend, with a smattering of Syriac Christians for fun. During the civil war, it managed to avoid the massacres and population transfers that took place in other parts of Lebanon and it's clear that to our host, this is a source of great pride.

“Rashaya is the citadel of freedom and independence,” he tells us, alluding to the village’s role as the epicentre of the 1925 Great Druze Revolt against the French Mandate, and later as the birthplace of the Republic, “but it is also the village of co-existence. It doesn’t matter if you pray in a church and I do not, we are all one. Rashaya welcomes you. Rashaya welcomes everyone.”

I look over at our guide, Robin. He’s in the background, studying the ground tactfully. Rashaya is his ancestral home and until the mid-1970’s, he and his family lived here. His old house is a couple of streets away but no one has lived there since they, and the village’s other Christian residents, were driven out by Palestinian Fedayeen fighters at the start of the civil war.

As with so many instances of mass expulsion, the logic behind this episode was the desire to create a population that would not present future complications. The Fedayeen roamed southern Lebanon freely throughout the 1970’s, and before the war broke out, they effectively controlled large swathes of the country. With Lebanon’s Christians officially ranged against them and politically and militarily opposed to any Palestinian use of Lebanon to fight Israel, for the Fedayeen, Rashaya’s Christians were a potential Fifth Column. 

When the attack came, most of the families fled to Beirut and although Rashaya’s Druze didn’t have a hand in their expulsion, they didn’t prevent them, either. 

When the Fedayeen left, Rashaya was occupied by the Syrian army, which requisitioned the house. After the Syrians came the Israelis, and when they pulled back to the south of Hasbaya, the Syrians returned. So it wasn’t until the mid-2000s, when Syria finally left Lebanon, that Robin’s family was able to get their house back, and by then, they had grown used to living elsewhere.

But the civil war wasn’t the first time Rashaya’s Christians had been attacked. In 1860, a time of wide-scale sectarian slaughter that led to the deaths of over 20,000 people in Lebanon and Syria and lent European powers the excuse they had long sought to intervene in what was then the Ottoman Empire, Christians, Druze and other religious minorities were slaughtered, mostly by Sunni Muslims and during the Revolt of 1925, hundreds of Christians in the Rashaya district were again slaughtered by their neighbours.

Of course, no one mentioned any of this. Lebanon’s long history of sectarian violence, which sadly often masks its even longer history of sectarian harmony, complicates discussions of previous atrocities. If the victims of 1860 and 1925 were mostly Christians and Druze, the massacres perpetrated during the Civil War had not just affected nearly every one of Lebanon’s communities, they had been carried out by nearly all of them, too. 

Because of the horrendous slaughter of unarmed Palestinians in the refugee camps of Sabra and Shatila, Tell al-Zaatar and Qarantina, the impression many foreign visitors tend to get is that the civil war massacres had been one-sided and this notion that Christian militias had been particularly savage was a pillar of the dominant post-war narrative shaped under the Syrian occupation.

But many other massacres had taken place. Palestinians had killed Christians. Syrians had killed Palestinians and Christians. Shi’ites had killed Palestinians. Druze had killed Christians. Christians had killed Druze. Alawites and Sunnis had killed one another in Tripoli, Christians had killed one another in Beirut. And the Israelis had killed everyone indiscriminately, ending the lives of 22,000 civilians in the two weeks it took them to invade Beirut in 1982, alone.

Most Lebanese had been affected in some way. Everyone knew who had issued the orders and in many cases, the people who had carried those orders out, some might now even live only a few streets away from the families of their victims, others ruled the country, all seemingly untouchable, because of the Faustian bargain Lebanon had made to end its long conflict.

In public, people tried not to dwell on the suffering, they would smile and nod when a member of another sect spoke of harmony, of being one great family, even when they knew, perhaps even first hand, that this had not always been the case.

Unlike the end of the Second World War, the dismantling of Apartheid, the Rwandan Genocide or the Balkan War trials, instances when formal structures were put in place to force the issue of accountability (even if that accountability was one-sided), Lebanon had gone from 15 years of war to an instant peace under the aegis of occupation by two of the foreign military forces instrument in its destruction. With a few notable exceptions, amongst them Walid Jumblatt and Samir Geagea, no one had even apologised fro their role in Lebanon’s war.

This was why some spoke of ‘war amnesia’. The term was thrown around a lot, especially by those who lived the war out abroad, were just children when it ended, or who were born afterwards, and who could not understand why their parents and grandparents would not talk about their experiences. They pointed to post-war Lebanon’s pursuit of hedonism as further proof that everything had just been forgotten. 

Though it sounded sexy, especially as a headline, I’d never found the claim to be accurate, and in almost 20 years of living in the country, I never met anyone old enough to have experienced the civil war who has forgotten a single moment of it. On the contrary, many people continued to relive the horror on a daily basis, and for many years, it was possible to walk into any pharmacy and buy heavy-duty tranquillisers over the counter.

So everyone listened and nodded. Satisfied that he has done all he can to leave us with the best impression of Rashaya, Mehdi accompanies us back to the souk. 

On the way, Robin takes us on a short detour so that he can pass by his old home, where he stops to take a couple of photos and mentions that he remembers playing in the street here as a child. 

Neither man talks about why Robin and his family no longer live in Rashaya or why their house is shuttered, but I get the impression that neither is under any illusion as to why. 

As we reached the main street, Madhi leaves us. With smile and a wave, he invites us to come back again, anytime. “Beyti, beitak,” he tells us all, gripping Robin’s hand in a firm shake. “My house is your house.”

And like that, we are all, once again, family.