Issa Makhlouf on the Arab world's cultural atrophy

Al Majalla interviews the Lebanese writer about his new award-winning novel on his life in Paris and how living in the French capital shaped his intellectual formation

Issa Makhlouf
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Issa Makhlouf

Issa Makhlouf on the Arab world's cultural atrophy

Unburdened by academic jargon, Lebanese writer and poet Issa Makhlouf has caught the eye of the contemporary Arab creative scene. The author of The Eye of the Mirage is known for creating space within the text, but his new book—The Paris I Lived: A Journal—takes on a wholly different style, abandoning established norms and wisdoms.

Born in 1955, Makhlouf fled Lebanon in 1975, at the onset of the country’s civil war. He first went to Caracas, Venezuela, before settling in France, where he worked as an author, a radio news journalist, and a university professor in Paris. He has translated the works of others and penned several books of his own, including A Letter to the Two Sisters and The Solitude of Gold.

He won the French Max Jacob Literary Award in 2009 for A Letter to the Two Sisters, and this year he won the Ibn Battuta Award for Travel Literature for The Paris I Lived. His collections weave an intellectual fabric that both unsettles and challenges the reader, creating a sense of confusion between the images, signs, and symbols that Makhlouf employs across poetic works, prose, paintings, and sculptures. He recently spoke to Al Majalla. Here is the conversation:


With reference to your Paris journals, how can we best write about our own lives?

Our biographies are never created in isolation. They are shaped by the unique and shared circumstances of our childhood and upbringing, by time and place, by the events that accompany us, and by the people with whom we share our lives. It also encompasses a summary of our intellectual journey, our experiences, our travels, and everything we have read, seen, and felt over time.

The Paris I Lived is part of this broader understanding. It serves as an extension of two other books, The Apple of Paradise: Questions about Contemporary Culture and Other Banks. In these three works, the self is examined alongside the year and the transformations of the world, observing the reality of the city—which was the cultural capital of the world in the 19th century—and how it has changed in the era of globalisation and technological revolution.

I focused on the last two decades of the 20th century, when I arrived in Paris to study at the height of its cultural prosperity, and how—as a unique cultural beacon—it began to decline under the relentless pressures and brutal domination of capital.

What's your view of literary awards in the Arab world?

In recent decades, literary awards in the Arab world and beyond have become a phenomenon in their own right: simultaneously cultural, sociological, and economic. Examining their advantages and drawbacks reveals their true role within the literary and cultural landscape.

In the Arab world, awards—especially those for fiction—have become a driving force behind novel writing and book sales. In the West, where hundreds of thousands of copies of winning novels are sold, the financial stakes often outweigh the literary and aesthetic ones. Awards can promote a book and boost sales, which is important, but they cannot guarantee the creation of a truly original or groundbreaking work.

In her book dedicated to the history of literary awards, French scholar Sylvie Ducas explores the evolving dynamics of the contemporary literary scene and the role prizes play within it. She highlights how books often become commodities and marketing tools before they are recognised as creative works.

Art expands our vision and provokes questions, urging us to break away from the herd and discover ourselves under a new sky

Lebanese writer Issa Makhlouf

Some awards established at the turn of the 20th century, such as France's first literary prize, the Goncourt Prize, were originally intended to shield writers from the negative impacts of the market economy. Ironically, these prizes have since become integral parts of that very market.

Ultimately, we are the sum of our relationships, experiences, travels, readings, questions, and contradictions. We constantly seek balance. Sometimes we succeed, sometimes we fail. The outbreak of the civil war in Lebanon compelled me to come to Paris to continue my education. It was an emergency, a premature departure. Leaving my devastated homeland felt like being uprooted. The hope of returning, year after year, became like the play Waiting for Godot.

My time in Paris at the height of its cultural brilliance had a profound impact on my intellectual formation. Working in the media allowed me to connect with numerous writers, intellectuals, and artists from around the world. These encounters, along with seminars and lectures, and the city's rich cultural life in all its facets, became an inexhaustible source of inspiration.

My stay in France also allowed me to visit many European cities, exploring their museums, galleries, and monuments. Some cities, like Bruges, felt like living museums. I made annual pilgrimages to Italy and the open-air art museum, with its beautiful art and architecture. Visits to Venice, Florence, Rome, Padua and Assisi, nestled in the scenic plains of Umbria, were quests to experience the works of Giotto, whose great murals—alongside those of Cimabue—left an unforgettable impression on me.

Yet despite this vibrant cultural scene, with all its richness, I was never able to forget the smoke of war that engulfed my homeland, nor the broader wounds afflicting the Arab region, above all, Palestine.

DOMINIQUE FAGET / AFP
A man sits on rubble in destroyed West Beirut, August 20, 1982, on the eve of the arrival of French troops as part of the multinational force to Lebanon during the civil war.

In your latest book, the act of looking is treated as a gateway to reading the human body. How do you see yourself through others?

I crowned the book with a quote from (French novelist) Marcel Proust, who said: "The only real journey, the only fountain of youth, will not be in going to new natural scenes, but in having other eyes, seeing the universe through the eyes of someone else, through the eyes of a hundred other people, and seeing the hundred universes that each of them sees and makes."

The eye serves as an entry point for reading the human body in its relationship to the other, as well as to literature, art, and space. (Philosopher) Jean-Paul Sartre explored the idea of the eye and its connection to the body. In his book Being and Nothingness, he considers the gaze of others and its profound impact on us, how it makes us aware of ourselves as objects and can evoke feelings of shame or a disorienting self-awareness when we sense someone observing us. Our focus shifts from our actions to perceiving ourselves as others perceive us. That is precisely the focus of my book.

To what extent can art become a horizon of thought?

It is, as is all creativity. It expands our vision and provokes questions, urging us to break away from the herd and discover ourselves under a new sky. Leonardo da Vinci famously said: "Art is a mental thing." In this sense, it is mathematics, intuition, visualisation, engineering, and inner music. My entire experience is grounded in this union of creative disciplines. It is a game of mirrors where literature, fine arts, and music converge, so my books are never devoid of the influence of music, art, thought, philosophy, and science.

The Arab world today is experiencing unprecedented cultural atrophy, the root cause being the absence of critical thought

Lebanese writer Issa Makhlouf

How do you see the concepts of image and perception in modern Arab history and contemporary Arab thought?

The Arab renaissance between the mid-19th century and the early decades of the 20th century was a brief, fleeting moment. With the outbreak of the First World War, the Arab world's renaissance project transformed into political conflicts, independence movements, nationalist tendencies, and a decline in intellectual momentum.

How far has the Arab world progressed? Internal and external conditions grow increasingly difficult and complex. In this region, the debate still lags behind the fundamental questions raised by the Renaissance, including those on social order, religion, women, and language. The root cause is the absence of critical thought, which cannot develop without scientific accumulation and a radical new philosophical method.

It is here that a qualitative leap in thinking and in knowledge takes place, not only in the arts and literature, but across all fields. Modernity in the West followed different paths, from the European Renaissance to the economic and technological transformations and the Industrial Revolution. This was a decisive stage in the embodiment of modernity, which we have only glimpsed in the Arab world.

Western modernity was not one-dimensional but a revolution that affected multiple domains, unlike the Arab world, which is today experiencing unprecedented cultural atrophy. Art cannot serve as a mode of thought without critical or rational inquiry.

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