 Many have heard about the Age of Renaissance in Europe, or the Age of Enlightenment that spanned both Europe and the New World, when the people rose above their current state of existence on many a level in science, literature and philosophy. But did you know that the Arabs themselves have experienced such an age, an age when major flourishment of culture, reinterpretation of identity, and hunger for a higher state of being rose above all else? Now I'm sure most of you who know some, or even a lot, about Arab history will assume that I'm referring to the Golden Age of Islam that spanned from the 8th to the 13th century. But that time of wonderful enlightenment, creativity and excellence with advancements in science, mathematics and theory is not what I'm referring to. What I am referring to is much more recent. One that concluded just under a century ago, called Zaman-in-Nahva, the Age of Il-Nahva. During the mid-19th century, the Arab world in its entirety was either under direct control of the Ottoman Empire or was influenced to an extensive degree on the favoritism or lack thereof from Istanbul. The rule of the Turks was harsh, as was their enforcement of the displacement of Arabic identity with that of Turkish influence. The Ottoman strategy of Pan-Turkism was accompanied by the abandonment of Christian and Islamic principles that had structured the region's societies over the centuries. In parallel with 19th century western colonialist interventions in the region and getting exposed to their ideas and inventions, it was evident to the Arabs that they were left far behind in terms of their competence and knowledge, let alone even aware of the many technological advancements that the century had brought into the world. Illiteracy and ignorance were rampant, as was an overall acceptance of a state of victimhood and acquiescence. And Nahva's beginnings came in the 1830s, when early proponents of the awakening traveled throughout Europe to understand better the theories, ideals and principles of nations and their his own death, to acquire knowledge in context of their Arabness and hence filter the applicable and inapplicable based on their social and religious teachings. These founders included Rifa'a Al-Tahtawi, an Egyptian scholar who was sent by Mohammed Ali to Paris to study western sciences and educational methods and it would translate numerous scientific and cultural works into Arabic. Ahmed Farris al-Shidiyaq, originally a Maronite Christian from the Levant, who later lived in Great Britain and began the translation of the Bible into Arabic and was one of the first Arabs to create a national newspaper. Botros al-Bustan, another Lebanese Maronite who founded el-Madrasa al-Wataniya, the national school that was structured on education along modern secular practices. Botros also founded several publications that promoted the concept of Arab unity. Heiruddin Pasha et Tunsi, who from a life of slavery became a diplomat across several European countries and who was a major force in translating western ideals into applicable reforms for the Arabs. His vision for a seamless blending of Islamic tradition and western modernization still carries on to this day. Francis Marash, a Syrian physician, poet and scholar who traveled throughout Europe in his youth brought forward ideas of Arab patriotism, modern schooling and the definition of national identity. These are but a few of the individuals who unbeknownst to them had triggered the Arab Renaissance. At the outset of the awakening, the call for action revolved mainly around reforming existing Ottoman sociopolitical conditions as well as secondarily the preservation of the Arabic language and education. But as the strategy was met with strong resistance by the Sultanate, the movement developed into the resurrection of Arab identity in the form of autonomy and modernization away from Ottoman influence. Just before the outbreak of World War I in 1913, politicians and intellectuals from across the Arab world met at the first Arab Congress to consolidate their collective position in how the Arab people should deal with the Ottoman Empire. This moment documents the first major instances of Arab nationalism and declared the Arab people ready for struggle in bringing the Arab nation into being by means of revolution. But by that time, the revolution had already begun, much before the Arab summit and was in the midst of its eruption when the Arab revolt soon broke out against the Ottomans during the First World War. The intellectual revolution was omnipresent and overwhelming the region. The Arab voice that was muted for so long was now growing louder and louder. Over an 80-year period from 1850 to 1930, thinkers, scholars, writers, poets, and politicians popped up all across the region inspiring thoughts of self-rule and a renaissance of Arab culture that was self-evidently truly unique yet suppressed for so long. The awakening included great advancements in critical thinking, theory, and their application. These originally might have been triggered by exposure to Western ideologies, but eventually took on Arab-centric evolutions on fronts including politics, society, women's rights, education, religion, and the arts. It was an age of thoughts and opposing thoughts, secularism and religious revival, capitalism and socialism. The Persian scholar Jamal al-Din al-Afqani would become a leader in reinterpreting Islam but along modern lines and would fuse anti-colonialist doctrine attempting to unite all Muslim people. His influence would impact how Islamic Daghba, based on tradition, was now discredited and replaced with new and correct application of the faith. Muhammad Abdul, who was a renowned Egyptian professor at al-Azhar University, taught logic, theology, ethics, and politics, and who would eventually become the Grand Mufti of Egypt. Abdul was a central figure in Islamic modernism and was a champion for the press. Ahmed Rida was a Syrian politician and linguist and a major force for Arab unity and a leading political reformer in the Levant. He was considered the greatest linguist in the Arab world and was responsible for compiling the first modern Arabic dictionary. Khalil Gibran, the Lebanese writer and poet, challenged the incumbent political and religious institutions. He would introduce the colloquial spoken language into his written art forms and would bring forward a universality to Arabic literature that was previously unheard of, restricted, within a small literary localized society. Ahmad Shopee, known as the Prince of Poets, was an extensively read Egyptian poet and linguist who became one of the most famous writers of the modern Arab literary era. His topic spoke of nostalgia towards the Golden Age of Islam as well as patriotism and pan-Arabism. Mey Ziyada, the Lebanese-Palestinian poet, essayist, and translator who was deeply involved in the women's emancipation movement would also establish one of the most renowned literary salons in the modern Arab world. Ustaqi al-Himso, a Syrian writer and poet who was considered as the founder of modern Arabic literary criticism and one of the first reformers of traditional Arabic poetry. There are many more personas to speak of that shaped the critical part of the massive momentum of al-Nahle and multiples more who were inspired by the awakening to discover and reinterpret Arab identity. What is truly unique and telling is how this unified goal was not sabotaged by any Jewish, Christian, and Muslim denomination. Beyond self-rule, all Arabs wanted the prioritization and evolution of their own culture, their own voice, and their own way of doing things. And these sentiments still echo true to this day. There are aspects of al-Nahle that are yet to be settled. New challenges like globalization and the advent of technology have introduced new destructive impacts on our younger generations. It's a time to revisit al-Nahle, to be reminded of the questions and answers that were raised and given back then, to remember how difficult it was to fight for our autonomy, identity, and our way of life, and how we must preserve this awakening and our collective memory for many generations to come.