Hizballah: A Primer (from Shia point of view -but factual/fair)

[papau]

http://www.merip.org/mero/mero073106.html
Middle East Report
Hizballah: A Primer

Lara Deeb(Lara Deeb, a cultural anthropologist, is assistant professor of women’s studies at the University of California-Irvine. She is author of An Enchanted Modern: Gender and Public Piety in Shi‘i Lebanon.)


July 31, 2006


Hizballah, the Lebanese Shi‘i movement whose militia is fighting the Israeli army in south Lebanon, has been cast misleadingly in much media coverage of the ongoing war. Much more than a militia, the movement is also a political party that is a powerful actor in Lebanese politics and a provider of important social services. Not a creature of Iranian and Syrian sponsorship, Hizballah arose to battle Israel’s occupation of south Lebanon from 1982-2000 and, more broadly, to advocate for Lebanon’s historically disenfranchised Shi‘i Muslim community. While it has many political opponents in Lebanon, Hizballah is very much of Lebanon -- a fact that Israel’s military campaign is highlighting.

THE LEBANESE SHI‘A AND THE LEBANESE STATE

In Lebanon, the state-society relationship is “confessional” and government power and positions are allocated on the basis of religious background. There are 18 officially recognized ethno-confessional communities in the country today. The original allocations, determined in 1943 in an unwritten National Pact between Maronite Christians and Sunni Muslims at the end of the French mandate, gave the most power to a Maronite Christian president and a Sunni Muslim prime minister, with the relatively powerless position of speaker of Parliament going to a Shi‘i Muslim. Other government positions and seats in Parliament were divided up using a 6:5 ratio of Christians to Muslims. These arrangements purportedly followed the population ratios in the 1932 census, the last census ever undertaken in the country.

This confessional system was stagnant, failing to take into consideration demographic changes. As the Shi‘i population grew at a rapid pace in comparison to other groups, the inflexibility of the system exacerbated Shi‘i under-representation in government. Meanwhile, sect became a means of gaining access to state resources, as the government shelled out money to establish sect-based welfare networks and institutions like schools and hospitals. Because the Shi‘a were under-represented in government, they could channel fewer resources to their community, contributing to disproportionate poverty among Shi‘i Lebanese. This effect was aggravated by the fact that Shi‘i seats in Parliament were usually filled by feudal landowners and other insulated elites.

Until the 1960s, most of the Shi‘i population in Lebanon lived in rural areas, mainly in the south and in the Bekaa Valley, where living conditions did not approach the standards of the rest of the nation. Following a modernization program that established road networks and introduced cash-crop policies in the countryside, many Shi‘i Muslims migrated to Beirut, settling in a ring of impoverished suburbs around the capital. The rapid urbanization that came with incorporation into the capitalist world economy further widened economic disparities within Lebanon.

ORIGINS

Initially, this growing urban population of mostly Shi‘i poor in Lebanon was not mobilized along sectarian lines. In the 1960s and early 1970s, they made up much of the rank and file of the Lebanese Communist Party and the Syrian Socialist Nationalist Party. Later, in the 1970s, Sayyid Musa al-Sadr, a charismatic cleric who had studied in the Iraqi shrine city of Najaf, began to challenge the leftist parties for the loyalty of Shi‘i youth. Al-Sadr offered instead the “Movement of the Deprived,” dedicated to attaining political rights for the dispossessed within the Lebanese polity. A militia branch of this movement, Amal, was founded at the start of the Lebanese civil war in 1975. Alongside al-Sadr, there were also other activist Lebanese Shi‘i religious leaders, most of whom had also studied in Najaf, who worked to establish grassroots social and religious networks in the Shi‘i neighborhoods of Beirut. Among them were Sayyid Muhammad Husayn Fadlallah, today one of the most respected “sources of emulation” among Shi‘i Muslims in Lebanon and beyond, and Sayyid Hasan Nasrallah. A “source of emulation” (marja‘ al-taqlid) is a religious scholar of such widely recognized erudition that individual Shi‘i Muslims seek and follow his advice on religious matters. Among the Shi‘a, the title of sayyid denotes a claim of descent from Muhammad, the prophet of Islam.

Between 1978 and 1982 a number of events propelled the nascent Shi‘i mobilization forward and further divorced it from the leftist parties: two Israeli invasions of Lebanon, the unexplained disappearance of Musa al-Sadr and the Islamic Revolution in Iran. In 1978, while on a visit to Libya, al-Sadr mysteriously vanished, and his popularity surged thereafter. That same year, to push back PLO fighters then based in Lebanon, Israel invaded the south, displacing 250,000 people. The initial consequence of these two events was Amal’s revitalization, as Amal militiamen fought PLO guerrillas in south Lebanon. There were increasing Shi‘i perceptions that the Lebanese left had failed, both in securing greater rights for the poor and in protecting the south from the fighting between the PLO and Israel. The following year, the Islamic Revolution in Iran set a new sort of example for Shi‘i Muslims around the world, and provided an alternative worldview to Western liberal capitalism different from that espoused by the left.<snip>


For background on the national dialogue, see Reinoud Leenders, “How UN Pressure on Hizballah Impedes Lebanese Reform,” Middle East Report Online, May 24, 2006.

For background on Hizballah and Syria, see Nicholas Blanford, “Hizballah and Syria’s ‘Lebanese Card’,” Middle East Report Online, September 14, 2004.

For background on Hizballah and Iran, see Roschanack Shaery-Eisenlohr, “Iran, the Vatican of Shi‘ism?” Middle East Report 233 (Winter 2004).

For background on Hizballah and the US, see Nicholas Blanford, “Hizballah in the Firing Line,” Middle East Report Online, April 23, 2003.

For background on the 1996 Qana bombing, see Laurie King-Irani, “Petition Charges Israel with War Crimes: The Case of the Qana Massacre Survivors,” Middle East Report Online, December 8, 1999.

For additional reading, see Augustus Richard Norton, Hizballah of Lebanon: Extremist Ideals vs. Mundane Politics (New York: Council on Foreign Relations, February 2000); and Mona Harb and Reinoud Leenders, “Know Thy Enemy: Hizballah, ‘Terrorism’ and the Politics of Perception,” Third World Quarterly 26/1 (2005).