▲ A demonstration in Beirut as part of 2019 protests [Wikimedia Commons].
ESSAY / David España Font
A shared feeling has been rising across the globe for the last three years, but with special strength during the last six months. The demonstrations since February in Algeria, since September in Egypt, Indonesia, Peru or Haiti, and in Chile, Iraq or Lebanon since October are just some manifestations of this feeling. The primary objective of this essay will not be to find a correlation among all demonstrations but rather to focus on the Lebanese governmental collapse. The collapse of the Lebanese government is one example of the widespread failure most politicians in the Middle East have to meet public needs.[i]
Regarding the protests that have been taking place in Egypt and the Levant, it is key to differentiate these uprisings from the so-called Arab Spring that took place in 2011, and which caused a scene of chaos all over the region, leading to the collapse of many regimes. [ii] The revolutionary wave from 2011, became a spark that precipitated into many civil wars such as those in Libya, Yemen or Syria. It is important to note that, the uprisings that are taking place at the moment are happening in the countries that did not fall into civil war when the Arab Spring of 2011 took place.
This essay will put the focus on the issue of whether the political power in Lebanon is legitimate, or it should be changed. Are the Lebanese aiming at a change in leadership or rather at a systemic change in their political system? This essay id divided into four different parts. First, a brief introduction summarizes the development of the October demonstrations. Second, it throws a quick overview into recent political history, starting from the formation of the Lebanese state. Third, it will approach the core question, namely which type of change is required. Finally, a brief conclusion sums up the key ideas.
2. October 2019
On Thursday October 17th, thousands of people jumped into the streets of Beirut to protest against political corruption, the nepotism of the public sector and the entrenched political class. There hadn't been a manifestation of public discontent as big as this one since the end of the civil war in 1990. The demonstration was sparked by the introduction of a package of new taxes, one of which aimed at WhatsApp calls. [iii] Roads were blocked for ten days in a row while citizens kept demanding for the entire political class to resign. Although, apparently, the demands were the same as those forwarded in 2011, the protests might have been looking more for a change in the whole political system than for mere changes in leadership.
It must not be forgotten the fact that Hasan Nasrallah, the leader of Hezbollah, warned that such protests could lead to another civil war and that the right to demonstrate had to be abolished as soon as possible. He literally stated: "I'm not threatening anyone, I'm describing the situation. We are not afraid for the resistance; we are afraid for the country."[iv] Certainly, a change in the political power could make such a power notably stronger, Hezbollah is now enjoying the weakness of the Lebanese political power and prefers to maintain the status quo.
This arising conflict must be analysed bearing in mind the very complicated governmental structure which seems to be very effective towards conflict avoidance, but not towards development and progress. The country is governed by a power-sharing system aimed at guaranteeing political representation for all the country's 18 sects. [v] Lebanon's government is designed to provide political representation of all Lebanese religious groups, the largest ones being the Maronites, the Shiite and the Sunni. The numbers of seats in the Parliament is allotted among the different denominations within each religion. The President must always be a Maronite Christian, the prime minister a Sunni and the Speaker of Parliament as Shiite.[vi]
Therefore, it goes without saying that the structure of the political power is designed for survival rather than for coexistence. Each representative is inclined to use his position in favour of the interest of the sects that he belongs to instead of that of the national, common interest. There is no chance for common policies to be agreed as long as any of these interfere with the preferences of any one of the sects.
3. A quick overview into recent history
Since the end of the 16th century, the Ottoman Empire managed to control all the region today known as Levant and Egypt. However, the area known as Mount Lebanon remained out of its direct influence[vii]. The region became a self-governed area controlled by powerful Christian Maronite families. Because the Ottoman Empire did not allow European Christians to settle in the territory and benefit from trading activities, the Europeans used the Lebanese Maronites as their commercial representatives. [viii] This was one of the main ways how the European legacy penetrated the region, and one of the reasons that explains why Christians in Lebanon and Syria had a good command of French even before the arrival of the French mandate, and why they became, and still are, richer than the Muslims.
Following World War I, the League of Nations awarded France the mandate over the northern portion of the former Ottoman province of Syria, which included the region of the Mount Lebanon. This was a consequence of the signature in 1916 of the Sykes-Picot Agreement, by which the British and the French divided the Middle East into two areas put under their control. The British would control the South, and the French the North.[ix]
In 1920 the French carved out the region of Lebanon from their mandated area. The region would later be granted the independence in 1943. The means of such demarcation had as primary objective the guarantee and protection of the Christian's free and independent existence in the Muslim Arab world, not even the protection of their rights but rather the recognition of their existence. Since the very first moment of Lebanon's establishment as a separate territory from Syria, Sunni Muslims rejected the very idea of a Lebanese state which was perceived as an act of French colonialism with the objective of dividing and weakening what was perceived to be the united Arab Nation.[x]
Because the preservation of the greater Lebanon was the primary objective for the Christians and they were not going to give up that objective for the sake of a united Arab Nation, a gap between the Maronite and the Sunni communities opened that had to be closed. The legal agreement that came up from efforts in this sense came to be known as the National Pact of 1943 "al-Mithaq al-Watani."[xi] At the heart of the negotiations was on the one hand the Christians' fear of being overwhelmed by the Arab countries, and on the other hand the Muslims' fear of Western hegemony. In return for the Christian to accept Lebanon's "Arab face," the Muslim side agreed to recognize the independence and legitimacy of the Lebanese state in its 1920 boundaries and to renounce aspirations for union with Syria.[xii]
With hindsight, the pact may be assessed as the least bad political option that could be reached at this time. However, as mentioned earlier, this pact has led to a development of the governmental structure that doesn't lead to political construction and development but rather to mere survival.
4. Change in leadership or systemic change?
The issue at stake is very much related to the legitimacy that could be given to the Lebanese political power. In order to tackle this issue, a basic approach to these terms is a must.
The concept of political power is very vague and might be difficult to find a set definition for it; the basic approach could be "a power exercised in a political community for the attainment of the ends that pertain to the community."[xiii] In order to be political, power inherently requires legitimacy. When the power is fully adapted to the community, only then this power can be considered a political power and therefore, a legitimate power. [xiv ] While it is possible to legitimize a power that is divided into a wide variety of sects, it cannot be denied that such power is not fully adapted to the community, but simply divided between the different communities.
Perhaps, the issue in this case is that there cannot be such a thing as "a community" for the different sects that conform the Lebanese society. Perry Anderson[xv] states that in 2005, the Saudi Crown reintroduced the millionaire Rafik Hariri into the Lebanese politics getting him to become prime minister. In return, Hariri had to allow the Salafists to preach in Sunni villages and cities, up to the point that his son, Saad, does not manage to control the Sunni community any longer. How is it possible to avoid such a widespread division of sects in a region where politics of influence are played by every minimally significant power?
Furthermore, in order to be legitimate, power must safeguard the political community. However, going deeper into the matter, it is essential that a legitimate power transcends the simple function of safeguarding and assumes the responsibility of maintaining the development of the community. As mentioned in the previous paragraph, in this case there might be no such thing as a community; therefore, the capacity of the political power in this specific case, legitimacy might be link to the idea of leading the idea of building and developing such idea of community under one united political entity. Possibly, the key to achieve a sense of community might be the abolition of confession-based politics however...is it possible?
Additionally, another reason for which I do not believe that there is a full politicisation of the state is because it has still not transitioned from power, understood as force, into power understood as order. The mere presence of an Iranian backed militia in the country which does have a B degree of influence on the political decisions doesn't allow for such an important change to happen. In the theory, the state should recover the full control of military power however, the reality is that Lebanon does need the military efforts of the Shiite militia.
Finally, a last way to understand the legitimacy of the power can be through acceptance. Legitimacy consists on the consent given to the power, which implies the disposition to obey of the community, and the acceptance of the capacity to force, of the power[xvi]. Until now there has been acceptance. However, being these protests the biggest ones seen since the end of the civil war, it is an important factor to bear in mind. It might be that these protests delegitimize the political power, or they might simply reflect the euphoric hit that many of these events tend to cause before disappearing.
After three months since the beginning of the protests, it seems that steps have been taken backwards rather than forwards. Could Hariri's resignation mean a step forward towards the construction of the community and the abolition of the sectarian division?
The key idea is the nature of the 1943 agreement. The Pact's core idea was to help overcome any philosophical divisions between the two main communities, the Christian and the Sunni. The Christians were not willing to accept a united Arab Nation with Syria, and the Muslims were not willing to be fully ruled by the Christians. However, 80 years later, the importance of confessionalism in the political structure is still there, it has not diminished.
To sum up, there are two additional ideas to be emphasised. One is that Lebanon was created in order to remain a non-Muslim state in an Arab world, the second one is that the principal reason for stating that the political powers in the Arab world have so little legitimacy is because of the intrusion of other regional powers in the nation's construction of a community and the persistent war that is being fought between the Sunni and the Shiite in the region in
[CIA ( 2019). World Factbook (p. Lebanese government). USA.
[vi] CIA (2019). World Factbook (p. Lebanese government). USA.
[vii] Hourani, A. (2013). A history of the Arab peoples (p.). London: Faber and Faber.
[viii] el-Khazen, F. (1991). The Communal Pact of National Identities: The Making and Politics of the 1943 National Pact [Ebook] (1st ed., pp. 7, 13, 14, 49, 52,). Oxford: Centre for Lebanese Studies, Oxford. Retrieved from
[ix] Taber, A. (2016). The lines that bind (1st ed.). Washington: The Washington Institute for Near East Policy.
[x] el-Khazen, F. (1991). The Communal Pact of National Identities: The Making and Politics of the 1943 National Pact [Ebook] (1st ed., pp. 7, 13, 14, 49, 52,). Oxford: Centre for Lebanese Studies, Oxford. Retrieved from
[xi] el-Khazen, F. (1991). The Communal Pact of National Identities: The Making and Politics of the 1943 National Pact [Ebook] (1st ed., pp. 7, 13, 14, 49, 52,). Oxford: Centre for Lebanese Studies, Oxford. Retrieved from
[xii] Thomas Collelo, ed. Lebanon: A Country Study. Washington: GPO for the Library of Congress, 1987.
[xiii] Zemsky, B. (2019). 2000 [Blog].
[xiv] Cruz Prados, A. (2000). Ethos y Polis ( 2nd ed., pp. 377-400). Pamplona: EUNSA.
[xv] Mourad, S. The Mosaic of Islam: A Conversation with Perry Anderson (1st ed., pp. 81-82). Madrid: Siglo XXI de España Editores, S. A., 2018.
[xvi] Jarvis Thomson, J. (1990). The Realm of Rights (1st ed., p. 359). Massachusetts: Harvard University Press.