This paper explores aspects of Lebanese masculinity through pigeon keeping. This activity, practiced by predominantly lower-class men, highlights elements of class oppression, identity crisis, male violence, and evolving familial and social relationships. I employ these aspects to analyze and better understand the evolving concept of Arab masculinity. I then offer a detailed analysis of the internal and external factors contributing to the phenomenon of “Arab masculinity in crisis” as it expresses itself through act and response, both linguistically and socially. The linguistic significance of this activity contributes to understanding the historical importance of the bird in masculinity and its symbolism in bellic discourse and social resistance. Furthermore, pigeon keeping serves as compensation for the Lebanese man’s feeling of emasculation that results from various elements including the country’s history of war and occupation and the prevalent corrupt politics in play. As the Lebanese man continues to experience loss of control and power, he seeks to regain control by practicing an activity that has grown to represent an identity of resistance to the ruling class and through creating a sub-society in which he is able to exert some perceived level of control. The pigeon keeper invests time and wit into procuring large amounts of rare pigeon breeds, and his reputation as enthusiast of this activity and his pride as Arab man depend on him not losing his pigeons to another keeper. Races, pigeon wars, and schemes take place as these men challenge each others’ identities and redefine their own. Employing the concepts of cultural studies, masculinity studies and power struggle, I argue that pigeon keeping plays a role of major significance in the identity crisis of the Lebanese man and is used as a tool of both resisting and establishing power. For as the Lebanese man attempts to overcome his feelings of emasculation through the activity of pigeon keeping, the following unintended consequences manifest: the validation of the emasculation the Lebanese man resists, and the employment of this social activity by the elite to reinforce tactics of oppression and emasculation in order to marginalize and silence this subculture. Pigeon keeping displays the unstable Arab identity and the latter’s integration in the variable Arab masculinity as subscribed identity. This activity will continue to increase in popularity in the Middle East and it will remain a symbol of masculine identity and peace as long as the Arab people lack both.