Multiculturalism in Lebanon

Multi paganism in LebanonLebanon is a farming with a long history which made it what it is today, a multi pagan country. In a book called Geopolitique du conflit libanais by Georges Corm, written in cut, the Lebanese post and how it got to the enunciate it is now paganly is explained. This book starts off by maxim that everywhere in the world, be it Paris, London or Geneva, the Lebanese is use to be seen in the refined, cosmopolitan world of high finance, international negotiation, and squargon estate promotion. The author says about the Lebanese, quoting, on a trop coutume de le voir, pignon tire rue (Corm, 1986 5) which literally means we argon extremely used to see him, gable on street, the Lebanese.To be able to understand the multiculturalism of the individual carrying the Lebanese nationality, it is primordial to understand major highlights of this countrys history. Corm (1986 6) highlights the impact several historical moments had on Lebanon and the development of its culture.As is known to all, Lebanon was under French mandate for a very long time. However, forward the French occupation, in the previous century, Lebanon had been diligent by the Ottoman Empire. This Ottoman Empire occupation led catnap the Third to send an expedition in order to protect the Christians of Lebanon against the fierceness of Ottoman soldiery (Corm, 1986 10).In 1975, a civil war change integrity in Lebanon. Many times, distant and powerful countries intervened. In 1976, France, ancient occupational force, mentioned the possibility of bringing in Lebanon French troops (army) (Corm, 1986 9). In 1978, soldiers be to the United Nations came to establish their troops in Lebanon. Moreover, in 1981, the United Nations of the States excessively intervened in this civil conflict. Lebanon being a country ground on confessionalism ( split up into religious groups) (Corm, 1986 6), the conflict became vaster when there was a separation mingled with the Lebanese populatio ns due to religion. The Christian Maronites asked for the French handling, while the Druzes asked for British intervention (Corm, 1986 210).From all of the above, we laughingstock see that countries encompassing many various and different cultures intervened in Lebanon imposing their lecture (that is, French and English), and their principles. For example, Lebanese children attending French schools were forbidden the practice of Arabic language within the school walls.In a way, this is the basis of what gave the Lebanese individual the easiness to adapt. The Lebanese got this acceptation of adaptation when he immigrated to other(a) foreign destinations where life promised to be better.Corm (1986 20) describes a typical Lebanese person as a citizen of the Lebanese capital, capital of Lebanon city of patricians, merchants, artisans, and jurists ready to set any new conqueror. Whether the conqueror was Egyptian, Iranian, Byzantine, French, American or British, it didnt matter. The only thing that mattered to a Lebanese person was that business sector was stable and always on the run (Corm, 1986 29).Because of the mold of the West in a country considered as being Oriental, Lebanon was thereof called this junction in the midst of the Orient and the Occident (Corm, 1986 15).The ara of landing fieldCulture can be defined as a body of wise to(p) expression, a army of beliefs, habits and traditions, sh ared by a group of people and successively learned by people who enter the society (Joynt and Warner, 1996 33). Society in this setting can apply to any level of culture, like nation, organization or profession. While in most instances, a persons nationality is a sufficient index finger of their culture (where the culture is the norm of that nationality), many societies now contain a variety of ethnic groups and individuals may easily be influenced by cultures other than their apparent nationality (Joynt and Warner, 1996 33). A particular(prenominal) e thnic group can be characterized by its language, politics, offices, economy, religion, nurtures, customs, education, etc (Joynt and Warner, 1996 34).A specific ethnic group can also be called a Diaspora. Many definitions were given as to the word Diaspora. Generally, Diasporas are communities that define themselves by reference to a distant star signland from which they one time originated (Coles and Timothy, 2004 1). When an ethnic group or a group belonging to a specific ethnicity, culture, religion, national identity and sometimes race (Coles and Timothy, 2004 3) are sprinkle (that is, dislocated and then relocated voluntarily or not) around the globe, this is what can be called a Diaspora. Coles and Timothy (2004 4) mention Sheffers notion of a recent Diaspora as residing and acting in host countries while still maintaining smashed sentimental and material links with their countries of origin. They therefore have collective memories (Coles and Timothy, 2004 5) of their traditiona disputationic country, and they face the same situation as their co-ethnic members (Coles and Timothy, 2004 5). Diasporas are also divided into two distinct categories. The first category consists of victim Diasporas who have had a traumatic displacement from their territory (Coles and Timothy, 2004 6), and the second is the labour Diaspora which is scattering in pursuit of work (Coles and Timothy, 2004 6).This brings up the cultural aspect of this study. Coles and Timothy (2004 7) state that Diasporic communities move between regions and do not occupy a unity cultural space, which leads to hyphenated communities which constitute the semantic coupling of the homeland and the host state.This affects the appendage of adaptation, assimilation or internalization of a host countrys culture (Joynt and Warner, 1996 166).The celestial orbit of consumer behavior is the study of the processes involved when individuals or groups select, purchase, use or thresh of products, servi ces, ideas or experience, to satisfy needs and desires (Solomon, Barmossy, Askegaard and Hogg, 2006 6). In addition, people can let out their self and their cultural and religious belonging through consumption patterns and sometimes there are cultural clashes (Solomon, Barmossy, Askegaard and Hogg, 2006 6). This is what links culture and the behavior of Diasporas in host countries to the field of consumer behavior.Accordingly, Nguyen and Polonsky (2003 1561) say that the number of migrants and migrant communities in first world countries has increased significantly and that the constant process of acculturation and motivations (Nguyen and Polonsky, 2003 1561) is strategic in consumption because migrants frequently want to maintain links to their home country (Nguyen and Polonsky, 2003 1561).This study aims at understanding more clearly the consumer behavior concerning the members of a Diaspora community.In relation to this, the fact that consumer behavior also depends on the type of product consumed has to be interpreted into consideration.Research suggests that many different social situations have different norms of ethnic behavior (e.g. type and get of food and drink considered appropriate), suggesting that the relationship between ethnicity and behavior is affected by the type of product being considered (Stayman and Deshpande, 1989 363). Food and commodities products are more cultural. therefore, to study culture affecting consumption motives (Henry, 1976 123), a product class for which specific value orientations can be reasonably expected to affect prize significantly (Henry, 1976 123) must be selected in a study. Thus, food is elect in this investigate for the study of the behavior of Diaspora consumers because food is more than a means of nourishment and sustenance it is also a key cultural expression, it can provide us with a taste of home and serve to reaffirm ties to their culture of origin (Penalosa, 1994 41). Sometimes members of a Diaspora can carry off some of the consumption patterns (Penalosa, 1994 42) that are characteristic of the host country.Furthermore, the products brand and the look-alike that the brand gives to the consumer are also important to consider as cultural values penetrate the creation and perception of commercial symbols (Aaker, Benet-Martinez and Garolera, 2001 494).To summarize, the cultural duty of consumption means that the cultural background should, among other things, be taken into consideration when studying the meaning of objects for consumers and the use they will make of those objects (Wallendorf and Arnould, 1988 533). There are country differences that can be used to interpret cultural differences in norms, attitudes, behavioral patterns, and important macro socioeconomic variables (Aaker, Benet-Martinez and Garolera, 2001 499). Examples of country differences are conservatism versus autonomism and hierarchy/mastery versus egalitarian commitment/ harmony that get in touch to se lf-enhancement versus self-transcendence (Aaker, Benet-Martinez and Garolera, 2001 504). These are typical differences between Lebanese and French cultures (Orient versus West).In this study, a questionnaire was distributed online to members of the Lebanese Diaspora in Paris, and semi-structured in-depth interviews were carried out with Lebanese people who had lived or are currently living in Paris. Subsequently, the data unruffled from the questionnaire was tested on SPSS 15 and a factor analysis was run. As for the interviews, major themes were identify as well as interpreted.Many limitations stood in the way of this study. To list a few, time constraints did not allow enough questionnaires to be collected thus making the statistical analyses less credible. In addition, English was the language used in the questionnaire while the Lebanese in Paris are mainly francophone, and the interviews were carried out in French thus not translating incisively the emotions and the real meani ng of the interviewees words.Objectives and Research questions of the studyFollowing the aim and context of the study, look into questions and objectives were derived.This study will aim to examine the socio-cultural aspect of consumer research while focusing on one durable good. Hence, this study focuses on food as it is the most culturally influenced product and as its value orientations affect choice significantly. The last objective aims to show that consumers have buying habits and patterns that allow them to express their cultural identity by investigating the attitude and consumption habits of Diaspora consumers when it comes to food.The research questions derived from these objectives and that guided this study are the following are Diaspora consumers influenced by the host countrys brands and the way they are marketed?Do Diaspora consumers try to influence other consumers who come from different cultural backgrounds? (relating to the socialization aspect)Which identity do they try to construct while living in a foreign country?Do they preserve their cultural identity or adjudicate a new or different one?And if the latter is true, why?Structure of the studyIn the first chapter, the general literature concerning consumer conduct in a cultural and ethnic context will be reviewed. Following from this, the details of the method used will be specified. Third, the results of the research carried out will be presented and discussed as well as interpreted, before concluding with the limitations of this study as well as its implications for further research.