Engaging Syria Today

Engaging Syria Today

Over the past two years, Syria has largely dropped out of the mainstream news cycle. We notice this at Jadaliyya in the falloff of submissions and entries in our monthly media roundup covering developments in the country. The change is the result of several factors, chief among them the apparently diminishing chances that the regime would collapse or be defeated after December 2016, when Russian intervention significantly aided the regime in its efforts to take control of all of metropolitan Aleppo. Minor battles continued to be waged after that date, not least in efforts by both US forces and the Syrian Defense Forces to defeat ISIS in Raqqa. Yet, at this point the external allies of various opposition-oriented armed groups, notably Saudi Arabia and Qatar, started withdrawing from the conflict, opting instead to engage in an oddly recurring media war about the Syrian conflict and other sub-regional matters in the Arab Gulf. At the same time, coalitions that had been the source of considerable aid to armed opposition groups seem to have fallen by the wayside.

The role of Turkey, by contrast, has expanded, largely due to greater “coordination” with Russia and Iran, enabled by the Astana negotiations and by direct military operations in North Aleppo, Idlib, Raqqa, and Hassakeh (e.g., “Euphrates Shield,” “Olive Branch,” and “Peace Spring”). By these and other means, Turkey has managed to impose its direct stewardship over so-called “Turkish-backed opposition” areas. In recent direct clashes with the regime army in Idlib, Turkish military operations seem to have reached a peak.

With Turkey and the regime both gaining greater control over their respective areas, security and think-tank sectors in the United States became less preoccupied than they had been with the emergence of “jihadist” groups inside an embattled Syria. After the capture of Raqqa, these security concerns dissipated further, coinciding with the declining coverage of Syria in mainstream media venues both in the United States and more generally. Alongside the decrease in overt hostilities comes the failure by de facto authorities to adequately address the deteriorating socioeconomic situation. Syrians continue to suffer from severe poverty and conditions of profound insecurity. Recently, COVID-19 has added a new layer of burden on people and institutions.

As the country continues to smolder amid declining news coverage, the co-editors of our Syria Page (now with two new members) are inviting renewed critical engagement with current conditions in Syria. Prompted by recent developments, we aim to address specific aspects of Syria’s current predicament, hoping to stimulate further conversation and analysis on our page.

The following is by no means meant to be an exhaustive list that “takes stock” of everything that has happened recently in Syria. Nor is it meant to foreclose other areas of inquiry. The goal, rather, is to initiate an ongoing conversation, an effort to highlight some of the themes that we think cannot be ignored. Some of the rubrics end with questions, others have questions embedded throughout. Some are more declarative, others more open-ended. They reflect the diversity of views and styles of reasoning to be found at Jadaliyya. All are offered as provocations for evidence-based research and analysis. We ask interested authors to share their thoughts and submissions at syria@Jadaliyya.com.

Russia and Syria

The recent discussions about Russian companies securing lucrative contracts or the Russians’ long-term lease of the port of Tartus miss a broader point. It may be true that Russia is seeking an economic return on its investments, but the overarching goals in Syria seem to be primarily geopolitical, in line with its interest in control, stability, and having a major strategic foothold from which to project influence in the region. The Russian regime is relatively flexible as to how to achieve these goals, exercising its hegemonic power through an approach combining brutal force with diplomacy. For example, and uniquely as compared to any other player in the Syrian conflict, since their direct intervention the Russians have opened up talks with nearly every actor/force in the country willing to talk to them. They have also maintained relations with all the neighboring countries.

The Russian regime’s interests in stability and its goal of finding a Russian-sanctioned cessation to military conflict have frequently been met with recalcitrance on the part of the Syrian regime, which resists compromising to end the conflict. The Russian view is that such compromises are necessary if Syria is to be set on a course of rebuilding that makes for stability, growth, and ultimately dividends.

The Russia mark on the Syrian conflict at the macro level is clear in having decisively turned the tide against the various military challenges to the regime, but it is also gradually reshaping a variety of security, political, and economic structures in the country. This process is neither uniform nor linear, of course, and nor will it necessarily be successful. Here we mention a few of the complicating trends and factors.

  1. The Russian position has two key features: defense and state. It is no secret that the lack of transparency in Russian internal politics, as in other places, make details difficult to discern and evidence difficult to corroborate. Suffice it to say that in addressing the question of Russian intentions and influence, it is necessary to keep in mind the push and pull between conservative internal politics and security and external adventurism.

  2. Russia’s attempt to reshape the Syrian state, particularly at the level of the security apparatus, has meant contending with new actors and forces that prefer continuing to reap opportunity and wealth from the war over facing the uncertainty of peace and accommodation. The heavy physical and material losses suffered by the Syrian regime throughout the conflict have increased the necessity for complementary security. A new class of Syrian and Russian warlords and business tycoons can be counted on, in the context of a weakened regime, to strive to protect its interests.

  3. Russia also has to contend with the regime’s limited diplomatic toolbox and institutional constraints, both of which have been further compromised by the regime’s longstanding refusal to deal peacefully with dissenters. This is the flip side of the endemic paranoia that reigns at the very top, despite the regime’s near absolute grip on coercive power in the territory it controls. This paranoia has been intrinsic to regime operations since the late 1960s, extending through the 1970s and the early 1980s when it faced the most serious threat to its rule, until, of course, the uprising of 2011.

  4. The complications of Russia’s de facto alliance with Iran and Hizballah in the war against the opposition raise another challenge, particularly in combination with the need to maintain strong relations with Turkey and Israel. Iran and Hizballah both have greater strategic stakes in Syria than Russia, making them risk averse about pressuring the regime, as they ultimately pay the immediate price for regime change or even any significant disturbance. Israel’s primary security concern currently is the presence of Iranian and Hizballah forces close to its borders. Russia’s ability to achieve its goals in the country are increased by the complexity of the trade-offs required.

  5. The key challenge to Russian success is the US presence in Syria, as evidenced by the US willingness to enter into compromises with Turkey and the establishment of political platforms like “Sochi” meant to limit direct US influence on the “the final deal” in Syria.

These complexities and challenges facing Russia in Syria are just a few possible themes for research and analysis in this area. Other issues include the micro-changes occurring at the social level as Russia enlarges its security, political, and even cultural footprint; the role of the other regional and international players that are looming in the background; how both Russia and the United States have to contend with the more aggressive foreign policies we are seeing from rising regional powers such as Turkey, the United Arab Emirates, Saudi Arabia; and of course the traditional belligerence of Israel.

Elite Conflict: The Case of Rami Makhluf

On 30 April 2020, Bashar al-Asad’s cousin Rami Makhluf posted the first of what are now several Facebook videos revealing a major rift in the inner circle of Syria’s ruling family. Something seems to have motivated the Syrian president to exert significant pressure on his billionaire cousin, although it is unclear what and speculations abound. Some say the president is attempting to enhance his own image and re-consolidate power by sidelining one of the regime’s most notoriously corrupt members. Others suggest a powerplay might be underway between the Makhluf family and the first lady’s, in which her aim is to take over the lucrative telecommunications business which has enriched Makhluf. Others highlight the role of Russia in reshaping the regime’s power structure, while even here the interests and motivations are not clear. The accusations in the third video against a class of nouveau riche war profiteers suggest that competition between the regime and a new elite might also be relevant. Still others cite broader economic factors as the reason for the shift, as the Syrian regime needs Makhluf’s considerable fortune to jumpstart an economy left in shambles by the war.

These explanations and suggestions are not mutually exclusive, of course, and whatever turns out to be the case, the politics and political economy of this surprising development (which by 19 May included the “precautionary seizure” of Makhluf’s assets) demand further analysis. They invite questions about why Rami Makhluf in particular, as opposed to other “spoilers”? And what specifically does the Makhluf case signal to the various Syrian patrons and their clients about their own positions and vulnerabilities?

Makhluf’s videos are titled with Quranic verses, which has generated a meme storm parodying his newfound piety and self-portrayal as a victim. His lament over the “inhumanity” of his treatment by the security forces he helped bankroll—as they pressure him and arrest his employees—is one of many ironies in the current situation. Whether it’s best approached as comedic in form or in an effort to understand what Makhluf is signaling (does the pile of logs in the background of the video underscore the incendiary nature of his posts?), the rift invites interpretation of the regime’s evolving politics of representation. It also raises questions about who Makhluf’s primary addressees are. And what his supporters and his detractors (as well as the supporters and opponents of his cousin President Asad) understand from these videos.

Also worthy of note are the international dimensions of Makhluf’s marginalization, as the competition between Iran and Russia over which country has the upper hand may be playing out in this case. Some speculate that factions inside the Russian power structure are backing Makhluf against Asad—or at least hedging their bets, while few suspect the Russians of being as wedded to Bashar as their Iranian counterparts are. Moreover, Rami, his family members, and many of his associates are under EU or US sanctions for their roles in the Syrian conflict. In this light, how likely is it that the current rift was prompted by the Caesar Syria Civilian Protection Act? The regional and global aspects of the family rift, what it means in terms of geostrategic interests, what it might portend for domestic (in)stability, what it tells us about divvying up the spoils of war and/or creating new forms of imperial power—these are some of the themes Makhluf’s posts also bring to the fore.

We invite articles exploring the regime’s conflict with Makhluf amid the broader political, economic, semiotic, and regional-global dimensions that it illuminates. Authors are welcome to tackle one or more of the multiple themes adumbrated above.

The Situation in Idlib: Diverging Trajectories

Idlib Governorate and its environs have been the center of attention since the beginning of the Syrian uprising and the subsequent conflict. The creative banners and inventive caricatures of Kafranbel and the walls of Saraqeb communicated messages of resistance, hope, and despair through humor and art. Most recently, in the aftermath of George Floyd’s murder by a white police officer in Minneapolis, art in solidarity with the United States’ uprisings against systemic racism and police brutality has also emerged from this region—with the slogan “I can’t breathe” speaking to issues of authoritarian repression and citizen vulnerability worldwide. Hundreds of workshops, local and international NGOs, training centers for “citizen journalists,” and social networks proliferated in the area before the sealing of the border in mid-2015 after the rise of ISIS. Millions of Syrians have passed through Idlib, fleeing the indiscriminate bombardment by the Syrian regime and (after 2015) Russia, either finding refuge in Turkey or continuing on their perilous journey through the Mediterranean Sea in hopes of asylum in Europe.

It is well known to Syrians and students of Syrian politics that the region’s proximity to the Turkish border facilitated the movement of defected soldiers and officers who formed the Free Officers Movement (on 9 June 2011) and later the Free Syrian Army (on 29 July 2011). Since 2015 when the province came under opposition control, Idlib has been governed by a number of rival factions, many of which were subsequently dissolved, but two which continue to be salient, the al-Qa‘ida-linked Hayat Tahrir al-Sham (HTS; formerly known as Jabhat al-Nusra) and Ahrar al-Sham. The region has gone through radical socio-economic changes that will have an enduring impact. Ethnic and sectarian-based violence, forced migration, and demographic changes continue to reshape the region’s social contours, as in the case of the Four-Cities Agreement of April 2017, which led to an exchange of residents (self-identifying as Sunni) between Madaya and al-Zabadani in the Damascus countryside and inhabitants (self-identifying as Shi`a) Kafraya and Fuaa in the Idlib countryside.

Forcible demographic change also took place in the Kurdish region of Afrin in the northern Aleppo countryside (bordering al-Dana Nahiyah of the Harem District of Idlib in the south), which was seized by Turkish forces and allied Syrian opposition forces (Free Syrian Army/FSA) on 18 March 2018. Since then, Afrin has become the main destination of opposition forces forcibly displaced from Eastern Ghouta, who along with other Syrian families (self-identifying as Arab and Turkmen) had been settled in homes vacated by Kurdish civilians.

Since May 2017 Idlib has also been subject to a “de-escalation” agreement between Turkey, Russia, and Iran. This agreement has been violated by various sides, prompting regime air strikes and more citizen displacement. The most recent offensive, “Dawn of Idlib 2,” began on 19 December 2019, displacing about a million civilians to the Turkish border before a new agreement (brokered between Turkish President Recep Tayyip Erdogan and Russian President Vladimir Putin) initiated a new ceasefire beginning on 6 March 2020. The regime and its allies controlled two key cities (Khan Sheikhoun and Ma’arrat al-Nu’man) in Idlib and shrunk the space for HTS and other armed groups substantially. The global spread of COVID-19 has, ironically, temporarily alleviated the pressure of aerial assaults on ordinary people who were fleeing en masse.

Given the significant role Idlib played during the uprising—with areas of the province being among the “first movers”—as well as its role in the war and the uncertainty around the province’s future, we invite articles that will engage analytically and critically with one or more of the following questions:

  1. On the global pandemic: What is the impact of COVID-19 on local populations and IDPs in the region of Idlib? How are the inhabitants of Idlib grappling with the prospects of COVID-19 hitting their areas? What is the current status of infrastructure and facilities in the Idlib Governorate? How can local organizations cope with cases of health emergencies in this period? What kinds of discourses—religious, scientific, comedic, conspiracy-oriented—are emerging in this context?

  2. On the ongoing conflict: What is the likelihood that the current ceasefire agreement will hold? What is the role of Turkey in Idlib and how might this change over time? Historically, why was Idlib the epicenter of “Jihadist” and “Islamist” armed groups in 2011–13 and why did early efforts to form a more secular Free Syrian Army fail?

  3. On international aid: What is the role of local and international NGOs in Idlib? What are/were their main contributions and shortcomings? What can we learn from aid policies and on-the-ground practices over the last nine years?

  4. On the political economy of war: What is the significance of Idlib for the political economy of war (e.g., the activities of smugglers, human traffickers, and warlords; the importance of custom taxes and tariffs; the significance of Bab al-Hawa and other border crossings; the role of property confiscation)? In what ways have local economies become more integrated into the Turkish economy, Turkish-backed opposition-held areas, or the Syrian regime-held areas?

Syrian Cultural Production

The proliferation and international acclaim of Syrian documentary films, the evolving political economy and social content of Syrian Ramadan television series, the irreverence and ongoing-ness of comedy in times of tumult, the various kinds of solidarity that music enables, the forms of artistic experimentation (in literature, contemporary art, and film, for example) happening in exile—these are some of the themes that have come to the fore in the study of Syrian popular culture. Questions of representation and addressability—of who gets to stand in for Syria, of how politics and aesthetics intersect, of the logics of current cultural production can help us think more deeply about abiding issues of subjectivity, affect, and political attachment.

Controversies about portraying human suffering, about the gendered dynamics of war, about the kinds of genre-stretching that happen in situations of displacement and authoritarian reconsolidation all deserve renewed attention. So too do explorations of world-making when crisis has become part of ordinary life and the language of domination and resistance no longer seems adequate to the moment—to capturing the affective and structural dynamics of capital or the seductions of authoritarianism, or in the most recent present, life under conditions of a global but unevenly experienced pandemic.

Other questions that are indexed by the concept of “culture” but not immediately about popular artistic expression include the following: How has the conflict restructured social norms, embodied dispositions, and the practices of ethical reasoning? How have various forms of identity politics—such as those around sect or region or Syrianness—been reframed in the context of ongoing regional and great power intervention?

Precarity

Years of domestic conflict, displacement, and poverty have made precarity and insecurity into daily realities for Syrians. The overlapping of violence, household instability, and the consequences of COVID-19 continue to place psychological and material strains on people’s daily lives. Syrians’ legal status at home and in neighboring countries remains unsettled, leaving them constantly subject to campaigns of expulsion, harassment, and mistreatment as they lack the rights needed to ensure protection. Syrians’ precarity is produced through their interactions with a range of actors, from the Syrian regime or armed groups to international humanitarian interventions, with their own harmful effects.

Yet, Syrians are not simply passive in the production of their precarity. They have found ways to organize against their conditions both inside and outside the country. The demand for security and safety coincides with an ever-changing regulatory environment aimed at limiting the rights and resources available for refugees and asylum seekers. These constant changes mean that Syrians lack the information and technology necessary to address their precarity, but they also demand forms of organization capable of pressing individual and collective demands. Moreover, Syrian cultural production engages with precarity in subtle and not-so-subtle ways, demonstrating how Syrians respond to and try to make sense of their insecure conditions. Understanding Syrians’ precarity today requires understanding how overlapping authorities and forms of power bear on their lives and how they, in turn, make sense of, resist, and try to alleviate precarity. Some questions that might be addressed in this context include:

  1. How have Syrians experienced these new conditions of precarity? What expressions of resilience have come to the fore? What about new forms of alienation inside and outside the country? What are their implications for politics?

  2. To what extent have Syrians engaged in the conflict economy, becoming more dependent on subsidies, contraband, informal markets, etc.?

  3. How have women in particular adapted to displacement, refugee conditions, wartime circumstances within Syria, and other ongoing conditions of insecurity? How are gender roles being reconfigured under conditions of devastation and day-to-day hardship?

Reconstruction

Recent military shifts in the Syrian conflict in favor of the regime have accelerated debate about post-conflict reconstruction. In the absence of an internationally mandated peace process, international interveners and Western states have refused to provide resources for Syria’s much needed recovery. Russia and China have made modest proposals about possibly contributing to future reconstruction processes. Nor has the regime been forthcoming with a structural vision for reconstruction, aside from a series of new laws and policies aimed at attracting foreign capital into the country. Meanwhile, the long-term reconstruction needs of the Syrian population go unaddressed even in planning for the future, thereby further exacerbating precarity, insecurity, and instability.

The conflict is not over yet and key actors continue pursuing security/military strategies to gain power and influence. UN attempts, such as the Geneva talks and the Constitutional Committee, failed to trigger a path to end the war. Any inclusive reconstitution process is going to be challenged by the conflicting priorities of both internal and external actors, oppressive conflict-centered de facto political powers, and intensified socio-economic grievances.

International actors have produced voluminous reports about what needs to be done in Syria in the way of reconstruction, how to do it, and how to avoid empowering the Syrian regime in contributing to the reconstruction process. Agencies such as the World Bank and various organs of the United Nations, deploying new methods of knowledge production such as aerial technology and social media, are the sites where knowledge is produced about Syria’s reconstruction needs. Some international agencies such as the UNDP are active inside Syria, but they are limited in terms of the generational and structural work they can enact. In framing Syria’s problems and solutions, moreover, they tend to use a conceptual apparatus associated with the language of international intervention, situating Syria in broader global, some would say neocolonial trends currently in vogue in post-conflict reconstruction.

While the international community contemplates how to intervene in Syria’s reconstruction independently of a peace process, the Syrian regime has passed a series of laws in the name of reconstruction, including measures to reorganize property ownership, attract private capital, and forge public-private partnerships. There is a plan for reconstruction, in other words, but critics argue that it is hobbled by a top-down structure, faces formidable management challenges, and depends on a generous budget that lacks actual funding. The majority of efforts to date have focused on areas that have remained under government control.

The current phase of the conflict suggests that internal and external battles will be fought over post-conflict reconstruction resources, especially as the Syrian regime continues its exclusionary practices into the post-conflict period by diverting resources away from some areas, effectively allocating reconstruction contracts to the war’s victors. In these conditions, reconstruction will be an uneven process that serves to enhance state power rather than opening a path toward reconciliation. Some questions relevant to this situation include the following:

  1. What are the internal debates about reconstruction that are taking place inside Syria now?

  2. How have international interveners positioned themselves as key knowledge producers about Syrian reconstruction? And what kind of knowledge gets produced in that context?

  3. How is Syrian reconstruction being discussed inside the MENA region?

  4. How do reconstruction options cohere with the regime’s pursuits of a rapprochement with regional states?

  5. How can reconstruction potentially open up opportunities for alternative solidarities, ones that extend beyond the current conflict economy?

  6. If the regime remains in power, what types of reconstruction and/or recovery can be expected?

The themes discussed above are just some of the possible areas of exploration regarding Syria today. As we look to increase Syria related coverage on our pages in the coming weeks and months, we would also like to draw your attention to excellent work being done by our network of collaborators. The Syrian Center for Policy Research (SCPR), a partner institution, has just released a major socioeconomic report titled “Justice to Transcend Conflict in Syria.” The report is based on unique field-based research conducted during the past several years and has been long-awaited by both observers and international institutions that rely on SCPR to deliver sound data and analysis on Syria. A summary of this multi-faceted and near-comprehensive report will be available on Jadaliyya shortly and will thereafter be published by our sister organization Tadween Publishing. You may watch the launch of the report, in both its Arabic and English versions, here and here.

In collaboration with our sister website, Salon Syria, we launched a bilingual report, “Syria in a Week,” to counteract declining attention by addressing significant developments in the country. The report was published weekly from January 2018 until March 2020, when it ceased publication.

We are all looking forward to your continued support and engagement through reading, submission of essays, or suggestions for areas of needed coverage. Email us here for submissions: syria@Jadaliyya.com

[This article was originally published by Jadaliyya on 4 June, 2020.]

Dara Conduit, The Muslim Brotherhood in Syria (New Texts Out Now)

Dara Conduit, The Muslim Brotherhood in Syria (New Texts Out Now)

Dara Conduit, The Muslim Brotherhood in Syria (Cambridge University Press, 2019).

Jadaliyya (J): What made you write this book?

Dara Conduit (DC): I wrote this book because I wanted to more fully understand the Brotherhood. When I started researching, I was struck by several things: First, the Brotherhood’s reputation was so polarised; inside and outside Syria, the group was seen as either really, really bad, or really, really good, but rarely something in between. Second, I was surprised by how little was known about the Brotherhood, even though it was the country’s most famous opposition movement. When I started the project in 2013, there had not been a full book published on the group in English since the early 1980s. Thankfully a few months after I started, Raphaël Lefèvre filled many of these gaps with his Ashes of Hama, but I still had questions. Finally, and perhaps most importantly, the Brotherhood was seen as central to the Syrian political milieu in 2011. This was true in that the group was a strong performer in the early uprising, at least outside the country, but this early advantage failed to translate into a sustained lead, and by 2013 the group had been sidelined by the actors and events inside Syria.

Why did the Brotherhood fail to live up to expectations, and how much can its history tell us about its role in the 2011 Syrian uprising? These were the questions that drove the research and pushed me to write the book.

J: What particular topics, issues, and literatures does the book address? 

DC: The book uses the Brotherhood’s failure to thrive after 2011 as a starting point to understand what its history can tell us about the contemporary movement. The book sits at the intersection of the literatures on contentious politics, political violence, and political organizations. Although the group could reasonably be described at various junctures in its life as an opposition group under authoritarianism, a terrorist group, or a democratic political party, none fully describe the group. The book therefore uses the three literatures to understand the Brotherhood, building an account of an ordinary political organization that over its seventy-year history has been pulled in different directions by its context and other factors.

The book is split into two parts. The first examines the group’s past, including its political platforms, political track record, use of violence (which is something that the book does not gloss over), and international connections. The second half then applies this account of its history, much of which came from interviews and extensive primary source analysis, to understand how history helped and hindered the Brotherhood’s response to the 2011 uprising.

It was quite clear to me by the time I finished writing the book that the Brotherhood carried the substantial weight of history on its shoulders. This had proven both a blessing and a curse. A blessing in that the Brotherhood had a ready-made political platform and history of political thought, an organizational tradition, international diplomatic networks, and resources far superior to any of Syria’s other opposition groups on the eve of the 2011 uprising. But history also proved an encumbrance; by 2011 the Brotherhood carried significant political baggage from its failed militarization in the 1980s (particularly related to what happened, who was to blame, and how the group had diverted so far from its original path) and its decades of opposing authoritarian regimes. These factors combined to stunt its decision-making skills and ability to build ties across the opposition. In this regard, while the Brotherhood’s history does not define who it is today, it does continue to strongly shape the group’s decision making.

J: What is your favorite chapter?

DC: The chapter I enjoyed researching the most was the chapter on the Brotherhood’s use of violence, because it is one of the most contested parts of its history. This is partially because the Brotherhood has never fully acknowledged its role in the violence, nor has it taken responsibility for the events that took place, which many senior members still dismiss as “self defense” or as having been forced upon them. Much of what happened also took place in the context of the relatively closed and repressive authoritarian Syria of the 1970s and 1980s that quashed most opportunities for independent accounts to emerge, while the regime too has maintained a no-fault narrative. For this chapter, I located old Brotherhood documents, memoirs, and archival material, and spoke to members who were involved in the Brotherhood during that period, to piece together an account of the events. Although the chapter finds that the Brotherhood was indeed involved in the violence and bears some responsibility for the enormous death and destruction inflicted on the country (particularly the Syrian civilians who bore the brunt of the regime’s violent response to the Brotherhood for decades to come), its actions were the extreme end of the popular political, socioeconomic, and geographic unrest that was taking place across the country during that period. The decision to use violence therefore did not take place in a vacuum, but was deeply rooted in the Syrian political context of the time, however foolhardy and destructive it proved to be.

J: How does this book connect to and/or depart from your previous work?

DC: The book argues that the Muslim Brotherhood in Syria must be understood in its political context, that is as a group who has spent most of its life as an opposition to authoritarian regimes. Of course, it is a complex political actor with its own agency that has made its own choices (and mistakes) over the years, but its character and actions are strongly influenced by its historical experiences and political contexts, particularly authoritarianism. In this regard, the book relates closely to my work on other opposition groups, because there are oppositions across the world challenging authoritarian regimes every day.

J: Who do you hope will read this book, and what sort of impact would you like it to have?

DC: I hope that many people will read this book. This includes academics working on Syria or authoritarianism, general readers and members of the policy community, and perhaps most importantly, Syrians, although it is only published in English so far. I hope this will change soon.

I had general readers in mind when I was writing the book, so I avoided academic jargon or theory that might obscure the importance of the Brotherhood’s wider story. As the Syrian conflict became more internecine, following the conflict as a casual reader became really difficult because of its many twists and turns. I hope this book provides an easier way to understand parts of the conflict by following one organization on its journey through the unrest.

I hope that the book will build on the work undertaken by others on the importance of context in understanding Islamist movements. Islamist groups are useful bogeymen for autocrats and the international community, and are often depicted as dogmatic, irrational actors. In contrast, this book highlights the importance of using a lens of circumstance rather than ideology to fully understand the actions of the Syrian Muslim Brotherhood, and other Islamist organizations more broadly. Although the Brotherhood proved to not be the violent or dogmatic actor that many feared would rise again in the Syrian conflict, its conduct after 2011 nonetheless won it few friends, leaving it perhaps more isolated than ever.

J: What other projects are you working on now?

DC: I am currently working on a project funded by the Carnegie Corporation that examines the role played by foreign states in the Syrian war, and I will shortly be starting a new postdoc on authoritarianism and the Syrian opposition.

 

Excerpt from the book (pp. 1-7)

As the Arab Uprisings spread across the Middle East in January 2011, the Syrian Muslim Brotherhood’s leaders gathered in a town a few hundred kilometres from Istanbul for their monthly meeting. The group had been in exile for the nearly three decades since their failed previous uprising, and its leaders and members were now scattered across the world. For the first time in many years however, the Brothers had reason to be hopeful. The swift overthrow of Tunisia’s long-reigning dictator, Zine El Abidine Ben Ali, and the growing protests against the Egyptian President, Hosni Mubarak, had raised the question of revolt in Syria. The Brotherhood’s Strategic Planning chief, Molham Aldrobi, later recalled that up until that moment: ‘none of us … had imagined or dreamed or had that nightmare—however you want to describe it—that a revolution might happen in Syria because for the 30-plus years since 1980, nothing had happened’.

A new item was quickly added to the Syrian Brothers’ January meeting agenda: the leaders would discuss what to do if the wider Arab unrest spread to Syria. This was important because should the country’s nearly 50-year-old Baʿthist regime be destabilised, the group’s leaders and members might finally be able to return home. The group would need to be ready.

Molham Aldrobi was assigned to prepare a document overnight on what could happen. He presented the brief to the leadership the following day and later explained:

I drafted a Project Charter called the ‘Bashar Leave!’ project, and in that document I discussed the special situation of Syria compared to Tunisia and Egypt, and what we as the Muslim Brotherhood needed to do in case revolution erupted in Syria …We were hopeful that something might happen in Syria that would change the situation in Syria to become a democratic country. We wanted these changes to happen peacefully.

But when the unrest finally reached Syria in March 2011, Brotherhood flags or slogans were few and far between in the burgeoning protest movement. Protesters in the town of Zabadani went so far as to formally distinguish themselves from the Brotherhood, holding a placard that declared: ‘Neither Salafi nor Brotherhood, my religion is freedom’. Indeed, while the Muslim Brotherhood remained Syria’s best-known opposition group, it would face an uphill battle to rebuild a popular base in Syria.

The Muslim Brotherhood in Syria (al-Ikhwan al-Muslimun fi Suriya) has played a role in every iteration of Syrian politics since the country gained independence in 1946, including in Syria’s parliament from 1947 to 1963. Syria’s democratic era came to a close after the Arab Socialist Baʿth Party took power by coup in 1963, marking the beginning of the Brotherhood’s long struggle to return to the corridors of Syrian political power. Initially the Syrian Brothers mounted their discontent peacefully through youth groups, study circles and popular protests inside Syria. However, as repression hardened and avenues for political opportunity narrowed over the subsequent decade and a half, the Brotherhood made the fateful decision to take up arms against the Syrian government. In the violent years that followed, membership of the group would become a capital offense. The Brotherhood–government bloodletting eventually culminated in the bloody 1982 Hama uprising.…In just three weeks, up to 25,000 people were killed, and large sections of the city’s old quarters were flattened. 1,000 Syrian soldiers died in the battle. As the dust settled in Hama however, it became clear that a significant further price would be exacted from the Brotherhood and its supporters for their defiance: thousands were imprisoned or disappeared, the group’s support base was destroyed, and large numbers of the group’s followers were forced to join their leaders in a seemingly permanent exile. Exile then created a new challenge for the Syrian Muslim Brotherhood: the struggle for relevance.

Nonetheless, the Syrian state’s intolerance of almost all opposition meant that on the eve of the 2011 uprising the Brotherhood still remained one of Syria’s most resilient and best-resourced opposition political actors. As one of the few groups with salaried staff, an institutional structure and funds, it was able to use its organisational strength and resources to guarantee itself a seat at the political table. Brotherhood members went on to participate in all of the opposition conferences in the first year of the uprising, and it became a ‘king maker’ on the new opposition political bodies the Syrian National Council (SNC) and the National Coalition for Syrian Revolution and Opposition Forces (SOC – Syrian Opposition Coalition). Although the influence of these exiled political bodies diminished as the uprising militarised, the Brotherhood’s organisational skills nonetheless had endowed it with a significant advantage in early days of the revolt. The disconnect between this early advantage and the Brotherhood’s subsequent limited success in the uprising as a whole would later become quite stark.

For all the Syrian Muslim Brotherhood’s prominence as the uprising first unfolded however, questions were quickly raised about its ambitions and modus operandi. Prominent Middle East analyst Marina Ottaway queried in April 2011: ‘Has it gone underground, how quickly can it be revived, how much sympathy is there still for the Muslim Brotherhood? I have no idea and I don’t think anybody else has an idea on that’. This sense of uncertainty remained unresolved a year later, when The New York Times’ David Kirkpatrick conceded that while the Syrian Brotherhood’s violent history was well known, ‘not much more is known about the current internal dynamics of the group’. Such observations were remarkable given that the Syrian Brothers’ Egyptian counterpart is one of the most thoroughly studied Islamist groups in the Middle East.

It wasn’t as though good research didn’t exist on the Syrian Brothers: it did, although most of it had been written prior to 1982. It was that the Hama massacre remained one of the few reference points through which Syria and the Brotherhood were known and understood, with hundreds of articles published as the protests broke out reminding readers that the Brotherhood’s 1982 uprising was the last major instance of antigovernment revolt in Syria by members of the country’s Sunni Arab majority. This memory of the Hama massacre – in particular its imagery of violence, bloodshed, radicalism, Islamism, siege, destruction and tragedy – was difficult to reconcile with the group’s more moderate recent record. This led Hama to often be seen as the definitive example of the group’s character, more instructive than the nearly four decades of organisational history that preceded the event and the three decades that followed. Many observers therefore assumed that the example of the group’s violent behaviour in 1982 would be replicated in 2011, with an editorial in The Australian noting that were President al-Assad ‘to be deposed, it’s likely that Sunnis, possibly Muslim Brotherhood extremists, would take over’, while Cook declared that the Syrian President Bashar al-Assad ‘may be an implacable foe, but he is better than the Syrian Muslim Brotherhood’. Schanzer too affirmed that the al-Assad regime ‘is a very nasty regime. Of course, the idea of having the Muslim Brotherhood come in … is equally unpalatable.’ It was as though the Brotherhood’s true colours were revealed in Hama.

In some ways, this was to be expected. Hama was a watershed moment in Syria’s political history, with Leverett observing that, ‘How a contemporary Syrian feels about Hama reveals much about his political orientation; how an outside analyst interprets Hama says much about his view of Syrian political culture and of the Asad [sic] regime.’ To those who supported the government, the Hama massacre served as a grave warning about the destructive and revolutionary threat that Islamists pose to their way of life; a narrative that the Assad regime itself went to great lengths to foment. Ismail found that the Hama events played a ‘politically formative role’:

Memories of Hama are constitutive of a community of subjects of humiliation, whose lives were stifled or, in the words of Manhal al-Sarraj, “became still.” The memories, muted as they have been, feed into sentiments of grievance and a deep-rooted sense of discrimination – a sense that a historical wrong remains unrecognised and that no atonement or reparation has been attempted.

Indeed, for many, Hama represented a tragedy of history that demonstrated the brutality of their leaders and the lengths that they would go in the name of self-preservation, and also of the huge cost that the Brotherhood was willing to inflict upon the Syrian people. To the Syrian intellectual Yassin al-Haj Saleh, the significance of 1982 went further, representing ‘the end point—not to the conflict with Islamists, but to any political rights for all Syrians’. The Hama massacre continued to resonate in the 2011 Syrian uprising, with opposition groups at times strategically deploying the imagery of the Hama massacre to discredit the al-Assad regime.

But the roots of the Hama memory extend beyond Syria’s polarized political arena, drawing too from the dominant discourses that guide the understanding of Islamist groups more broadly. Cobb noted that global narratives are often ‘downloaded’ into local settings, shaping the way in which sense is made of events. In such narratives, Islamist groups are viewed as predisposed to violence or undemocratic behaviour… In this regard, the Hama massacre, the infamy of which probably dwarfs the renown of the Syrian Muslim Brotherhood itself, played into these expectations, becoming an Islamist event par excellence and confirming to some the group’s primordial propensity to violence and rebellion, which is supposed to be common to all Islamist groups. Very few commentators considered the contra; that the Hama massacre itself may have been an aberration for an otherwise mainstream group. Although the book does not seek to understate the Brotherhood’s responsibility for events, it underlines the importance of interrogating whether the Hama memory has distorted knowledge on the group.

So, as the 2011 uprising unfolded, expectations of the Brotherhood often fell into the well-worn binaries ascribed to other Islamist movements, as a group that was violent or democratic, secular or dogmatic, but rarely something in between. The Brotherhood was variously depicted as a threat to Syria’s future and its secular path, or a force for good in the fledgling opposition movement, while the Syrian uprising itself was often viewed through the lens of an existential battle between the secular Assad regime and the fanatical Brotherhood. This led to the understatement of the scale and diversity of the country’s existing and emerging opposition movement, the overstatement of the Brotherhood’s significance, and perhaps most significantly for this book’s line of enquiry: the oversimplification of the Brotherhood’s history and character, limiting the ability of observers to predict how the Brotherhood would fare as the 2011 uprising developed.

[This article was originally published by Jadaliyya on their NEWTON page on 3 June, 2020.]

Elizabeth F. Thompson, How the West Stole Democracy from the Arabs: The Syrian Arab Congress of 1920 and the Destruction of Its Historic Liberal-Islamic Alliance (New Texts Out Now)

Elizabeth F. Thompson, How the West Stole Democracy from the Arabs: The Syrian Arab Congress of 1920 and the Destruction of Its Historic Liberal-Islamic Alliance (New Texts Out Now)

Elizabeth F. Thompson, How the West Stole Democracy from the Arabs: The Syrian Arab Congress of 1920 and the Destruction of Its Historic Liberal-Islamic Alliance (New York: Atlantic Monthly Press, 2020).

Jadaliyya (J): What made you write this book?

Elizabeth F. Thompson (EF): I decided to write this book in August 2013, during the massacre of Muslim Brothers in Cairo. It marked the end of the revolutionary coalition in Egypt—Islamists and secular liberals, and Muslims and Copts—that had filled Tahrir Square and brought down a dictator, President Hosni Mubarak. By then the Syrian uprising against Bashar Assad had become a civil war pitting Islamists against secular liberals. In stark contrast, I realized, religious leaders and secular liberals had united in Syria in 1920 to replace the Ottoman dictatorship with a democratic regime.

J: What particular topics, issues, and literatures does the book address?

EF: My book contributes to historical debates on the weakness of democracy and the impact of World War I in the Middle East. It challenges still-prevalent colonial narratives that blame local culture for dictatorship, political violence, and oppression of minorities by demonstrating how the French and British willfully undermined a popular political program of tolerance, equality, and rule of law. The book also offers a new perspective on the origins of popular, anti-liberal Islamism, which I argue must be traced to breaking of the liberal-Islamic alliance forged at Damascus in 1919-20.

J: How does this book connect to and/or depart from your previous work?

EF: How the West Stole Democracy from the Arabs is the third monograph in my effort to understand the ways in which colonial rule shaped political institutions and norms in the eastern Arab world. It may be read as a prequel to Colonial Citizens (2000), and as an expanded, missing chapter from Justice Interrupted (2013). Like those previous books, it uncovers a durable, democratic impulse in Arab politics that has survived since the late nineteenth century. Unlike those books, How the West approaches the topic through the stories of one generation of influential politicians. Their careers dramatize how the so-called Wilsonian Moment after World War I was an indigenous democratic uprising and how foreign intervention drove a wedge between secular and religious parties that has weakened democratic opposition to dictatorship ever since.

J: Who do you hope will read this book, and what sort of impact would you like it to have?

EF: I wrote this book as a readable narrative, in the hope that even non-academics would find the drama compelling. The story is a kind of sequel and corrective to Lawrence of Arabia, showing what really happened in Damascus after Thomas Edward Lawrence left Prince Faisal and Damascus in early October 1918. The blockbuster movie maddeningly ended with an Orientalist picture of tribal Arabs who had helped to conquer Damascus from the Turks, but proved unable to rule it. British Gen. Allenby arrives to restore order. In How the West, Arabs are seen to be politically sophisticated and surprisingly organized. They confront, however, a society devasted by four years of war and famine, and are deprived of basic tools to build and secure a state by their so-called Allies.

I hope the book will force academics and policymakers to rethink why Arabs suffer from dictatorship and sectarian violence today, and so prompt a new research agenda for solutions. I also hope to translate it into Arabic. As a former history student at the University of Damascus, I know how deprived today’s activists are in understanding the non-violent, civil activists of the past. If this book emboldens a new generation, by showing that they stand on the shoulders of older democratic activists, I will feel that my research has truly produced fruit.

J: What other projects are you working on now?

EF: I am working on two new books, which pivot away from my longstanding research agenda on citizenship and colonialism toward a broader rethinking of how East and West have been constituted in international relations. One is an edited memoir of a Greek-French-Hungarian family in Istanbul, using the rise and fall of their fortunes to tell the story of European-Middle Eastern relations over the last two hundred years. The other is a study of cinema and politics, race, and gender, in the Second World and Cold wars. In both I am interested in rethinking the relationship between cultural and socio-political-economic forms of power.

J: What was the most surprising discovery you made in researching this book?

EF: I was astonished to learn, first of all, that members of the secret Arab nationalist group Fatat had read President Woodrow Wilson’s political textbook, The State. Second, I was also fascinated to discover how closely Prince Faisal worked with Sheikh Rashid Rida. His presence in Damascus and his central role in drafting a democratic constitution have not been previously studied. Third, I realized that the constitution drafted at Damascus disestablished Islam eight years before Ataturk did so in Turkey. Syrian Arabs did so through peaceful negotiation, not by crushing the religious class. Finally, I was horrified to learn that the French deliberately mistranslated the constitution to make Article 1 read “Islam is the religion of the state” and so to suggest that the Syrian Arab Kingdom was a theocracy intolerant of Christians. In fact, Article 1 read “Islam is the religion of the King,” not the state, precisely because Congress delegates rejected an Ottoman-style religious state. The Syrian constitution of 1920 stands as the most democratic constitution in the Arab world, on a par perhaps with Tunisia’s constitution today.

 

Excerpt from the book 

Chapter 10: “The Prince, the Sheikh, and the Day of Resurrection”

A rainstorm drenched Qalamun on the morning of Sunday, January 11, when Sheikh Rashid Rida and his brother set out on a walk to Tripoli. The road turned muddy, so they stopped at the house of a friend, the city’s former mufti. Because of his nationalist views, the French had expelled him from his office. Suddenly, a French messenger arrived with a note from General Henri Gouraud, the French high commissioner in Beirut: would Rida kindly attend the official welcome ceremony for Prince Faisal upon his arrival in Beirut on Wednesday?

After tending to his ongoing legal tangle over the mosque endowment, Rida set out for Beirut the next evening. The trip took six hours. Rain poured down and one of his car’s tires blew out. He arrived near midnight. On January 14, Faisal disembarked at Beirut to enthusiastic crowds. General Gouraud hosted a reception and luncheon for the prince, attended by his top military brass as well as foreign consuls present in the city. Faisal assured Gouraud that the Clemenceau accord would open a new era of peaceful relations in Syria. Gouraud warned him that France would uphold the accord only if all guerrilla violence ceased in the Bekaa valley, which lay between the French and Arab zones. The general sent a guardedly hopeful report back to Paris.

The next morning, January 15, Rida arrived at the Damascus government’s delegation in Beirut for a personal meeting with the prince. He had been waiting for this moment since September. Faisal arrived just before noon. “He welcomed me with much praise,” Rida recalled.

The thirty-five-year-old prince and the fifty-four-year-old sheikh took an immediate liking to one another. Over the course of more than an hour they spoke frankly. Faisal confided to Rida the terms of the accord with Clemenceau. Since America and Britain had abandoned Syria, they must strike a deal with France, he explained.

Rida warned that the French were laying a trap. Their advisors must not hold any administrative authority in the government, he advised. Syrians must be free to disagree with French advice. And the French must not be allowed to control the police or military. “Their control over security, for example, would allow them to rob the country of its freedom,” Rida pointed out. “I cannot be free in my thoughts or opinions, or in advising my nation against their policy, if they can boot me out of the country for security reasons!”

“That is true,” Faisal admitted. “But if we are united in the service of our country, we can protect ourselves against the dangers inherent in their authority.” The only other option would be to wage war, Faisal reasoned, and he would not take responsibility for that: it was up to the people to choose between the accord and war.

Rida proposed to Faisal a third option. “If they would let you say at the Peace Conference that Article 22 of the Treaty recognizes the complete independence of Syria,” Rida proposed, then Syria could act as a strong nation. It could choose its own advisors, not France. And Syria could “form a national government, elect deputies to the legislature, and enforce the laws.”

International recognition of Syria’s independence would also remove the threat of conquest, Rida argued. “The French Chamber of Deputies will not approve funding for a war of colonization, especially against a country that the peace conference had determined was independent.” Rida demonstrated here familiarity with debates on Syria in the French Chamber of Deputies. Since the 1918 armistice, the socialist deputy Marcel Cachin had led a faction demanding respect for Syrian self-determination.3

Faisal parried that the colonial lobby would be likely to prevail over pacifists in the Chamber. “[France] feels the ecstasy of victory,” he remarked. “Syria would consider an order to evacuate her army occupying Syria as an insult to her military honor.”

Rida’s counsel reveals that he was acutely aware of the ambiguities of legal meaning in the League covenant that could either ensure Syria’s freedom or seal its subjugation. Article 22 provided that “certain communities formerly belonging to the Turkish Empire have reached a stage of development where their existence as independent nations can be provisionally recognized subject to the rendering of administrative advice and assistance by a Mandatory” (emphasis added).

Article 22 left open to debate where sovereignty lay—with the nation, with the mandatory power, or with the League of Nations. Some theorists and policymakers interpreted “nations” to mean “states,” meaning the Syrian state was essentially sovereign. Others insisted that the article did not grant political sovereignty; as a mere nation, Syrians, like Zionist Jews in Palestine, could lay claim only to a homeland, not an independent state. They would remain under the sovereignty of the League (or a mandatory power designated by the League) until they proved the capacity to govern themselves and “to stand alone” in world affairs. Most radically, Balfour would insist in 1922 that mandates belonged to the conquering power. The League was bound to become a “laboratory of sovereignty,” as one scholar put it. It would take years to define the terms of statehood.

In Rida’s view, Syria must exploit this legal ambiguity. Its future depended on obtaining an official pronouncement in favor of the “state” interpretation of Article 22. That was the reasoning behind the Syrian Union Party’s call to draft a constitution for presentation to the Paris Peace Conference. It would prove that Syrians were worthy of a state.

Rida would later claim that he was the first to propose that Syria confront the Allies with the Declaration of Independence as a fait accompli. He was, in fact, only the herald that introduced the idea to the prince. The Syrian Congress had already adopted such a resolution on November 24 and deputies had repeated it to Faisal at an Arab Club meeting on January 22.

Rida and other Syrians saw themselves as players in a global process of establishing a new regime of international law to govern the relations among states. At stake in the Syrian case were general principles that would shape the future of other nations as well. European statesmen and legal scholars had historically excluded non-Christians and non-Europeans from full membership in the family of sovereign nations. The Ottomans were deemed only marginal guests. But Wilson had opened the door to a universal regime of states’ rights. Syrians aimed to keep that door open.

Faisal and Rida said their good-byes over a formal lunch with two French officers, Colonel Antoine Toulat and Colonel Edouard Cousse. As Faisal’s liaisons to General Gouraud, Toulat and Cousse were destined to play a role in the coming independence struggle. As for Rida and Faisal, their January 15 meeting would launch an intense relationship for the next six months.

The next day, just as Faisal departed on the Damascus Road, an ominous rainstorm broke. The prince worried about the reaction of Syrian nationalists to the accord. They would reject the provisions granting control of foreign affairs and internal security to the French and independence to Lebanon. His plan was to persuade the cabinet that these terms were an interim step, not a capitulation.

Faisal’s Return to Damascus

The largest demonstration yet in Damascus greeted Faisal upon his arrival on January 17. The Higher National Committee, led by Sheikh Kamil al-Qassab, had been planning it for weeks. Dr. Abd al-Rahman Shahbandar of the Syrian Union Party also played a prominent role at a general meeting of the Higher National Committee which organized opposition throughout Syria.

Qassab claimed that more than 100,000 people marched. Widows and daughters of war martyrs led the procession, followed by clergy of all faiths, committees of national defense, political parties, notables, the municipal council, civilian and military employees, farmers, doctors, pharmacists, journalists, the Arab Clubs, the schools of law and medicine, teachers, merchants, artisans, guilds, and leaders of the city neighborhoods and nearby villages. They arrived at Marjeh Square with signs reading “The Arab Country Is Indivisible” and “Religion Is for God and the Country Is for All.” Others demanded full independence and a national army. Faisal greeted the demonstrators in front of city hall, promising to heed the people’s will. The crowd cheered when he proclaimed that he and the nation were fundamentally “in agreement for an independent, indivisible Syria.”

[This article was originally posted by Jadaliyya on their NEWTON page on 3 July, 2020.]

حرائق السويداء: نار أصابت رغيف الخبز

حرائق السويداء: نار أصابت رغيف الخبز

أكثر من 72 حريقاً خلال شهر واحد في السويداء قطعت الشك لدى الجميع بأن أسبابها ليست طبيعة، لكنها أعادت إلى الواجهة خلافات عميقة وقسمّت الآراء بين طرفي الصيغة السورية المشهورة (موالاة_معارضة) في محاولة الجواب عن سؤال من يقف وراءها ومن المستفيد منها؟

ما يجمع الآراء الآن أن النار تلتهم محاصيلهم دون تفرقة بين موال ومعارض، إلا أنهم ورغم ذلك ما يزالون على نفس الخطى القديمة في تفسير ما يجري و تبادل الاتهامات عن مسؤولية ما يحدث. ما يثير الاستياء حقاً هو تكرار نفس التبريرات والجمل والمحاجات وكأن ما مرّ على السوريين من أهوال الحرب لم يغير في لغتهم ومواقفهم أي شيء؛ فما يزال وليد جنبلاط برأي البعض هو المسؤول عن افتعال أي مشكلة في السويداء ويدعمه ويقف خلفه بحكم الضرورة الإسرائيليون وتتوسع دائرة الاتهامات لتصل حداً لا معقولاً فإحدى صفحات الأخبار المحلية نشرت إشاعة مفادها أن ترامب أمر بحرق قمح السويداء ليزيد الضغط على الحكومة السورية مع اقتراب تطبيق قانون سيزر في أول شهر حزيران. أيضاً الأسطوانة نفسها نجدها في الطرف المقابل الذي يتهم عملاء إيران والميليشيات وتجار الأزمات بالوقوف خلف تلك الحرائق، وإن صح ما يدعيه هؤلاء أحياناً من جهة تحليل الموقف وقراءته بالنظر للجهة المستفيدة إلا أن ردات الفعل لم ترق حتى لأبسط أشكال اتخاذ القرارات الصحيحة والتي طالت هذه المرة قوت يوم الناس وأرزاقهم بشكل فج ومباشر واقتصرت على بعض الاتهامات والمناكفات هنا وهناك، وخصوصاً على مواقع التواصل الاجتماعي حيث تم أيضاً إنشاء صفحات ومجموعات متنوعة تحت أسماء ارتجالية كمجموعة “خنقتونا وحرقتونا وحطمتونا”، والتي دعت مؤخراً لوقفة احتجاجية بساحة المدينة أمام مبنى المحافظة للتعبير عن رفض ما يحصل ومطالبة الحكومة بتحمل مسؤوليتها ومحاسبة الفاعلين.

أبو أمجد، فلاح ستيني، احترق محصوله هذا العام، لكنه رفض المشاركة بهذه الاحتجاجات واعتبرها مهزلة لا طائل منها، ويقول والغصة واضحة في حنجرته: “كفانا كلاماً وحركات ودعوات فارغة لا نفع منها، تعبنا وأرزاقنا ليست شماعة ليستخدمها هؤلاء للظهور والخطابات الفارغة، لو أن الدعوات بتشكيل فرق حراسة ونواطير قد تم أخذها بشكل جاد لما وصلنا إلى هنا.” ويضيف: “بعد كل تلك السنين يطلبون من الجهة المتهمة أن تكون هي المسؤولة عن حمايتهم بدل أن تشكل مجموعات حراسة تقطع الطريق على تخريب أي شيء وتحمي أرزاق الناس من الحرق، لدينا في المحافظة عشرات الميليشيات المسلحة التي لم نر عنصراً واحداً منها في مهام كهذه وكأن ما يجري لا يعنيهم، ما لم تتحرك الناس لحماية أراضيها بقوة السلاح سوف تبقى الحرائق تتجدد هنا وهناك دوماً، فلنحمي الأرض أولاً وبعدها فلنحتج كما نشاء.”

وبالرغم من بعض المبادرات التي قامت بها بعض القرى بإنشاء دوريات حراسة إلا أن التجربة لم تعمم على كافة المناطق وجاءت متأخرة كثيراً في مناطق أخرى بعدما التهمت النيران مئات الدونمات ومئات الأشجار أيضاً للسنة الثانية على التوالي.

باتت لا تطاق الطريقة المُبسطة للبعض في طرح الموضوع والتعامل معه ولا تختلف بين الحكومة ومعارضتها، فنجد مثلاً من يخرج علينا على الشاشات ليحلل هل فعلاً الحرائق مفتعلة أم لا، وإذا كانت كذلك فمن المستفيد، ليتحفونا في آخر المطاف بأن الفاعل لا بد وأن يكون إحدى العصابات التي لها ارتباطاتها ومصالحها سواء مع جهات في الداخل أو الخارج أو كليهما معاً، مستغلين الموقف في استعراضات فارغة وجعجعة كلامية فارغة. وما بين الدعوة للوقوف في وجه المخططات الغربية للنيل من سوريا وصمودها من جهة، والدعوة لأحرار السويداء بالانتفاض والثورة على السلطة المستبدة من جهة أخرى، تتوسع دائرة النيران التي لم يخبرنا أحد سبل إيقافها.

يبقى ميزان الكلام ما يقوله الناس المتضررون على أرض الواقع وقد وقفوا عاجزين أمام لهيب يحرق كل شيء أمام أعينهم ووصل رماده إلى حناجرهم. الكل غاضب ويشتم بأعلى صوته، حكوا كثيرا عما يحدث، فمثلاً فارس (فلاح، 42 سنة) يمتلك جراراً زراعياً وقد شارك بإخماد الحريق الذي أتى على 100 دونم مزروعة قمح يملكها مناصفة مع أخيه، ويقول فارس عن نكبته: “خسارتي لا تعوض هذا العام فثمن البذار وتكاليف الحراثة بلغ قرابة المليون ليرة وخسارتنا في المحصول تقدر بحوالي 3 مليون هي كل ما كنا نحلم به لتأمين موسم هذا العام يقينا الجوع والحاجة”، ويتابع شكواه قائلاً: “نحن فلاحون أباً عن جد ولم يحدث أن اندلعت النيران في حقولنا ولا مرة، لكن السنة الماضية وهذه السنة هناك من يقوم بإحراق المحاصيل عمداً، لا أحد فعلياً يمكنه إثبات أو تأكيد أي اتهام لأي جهة كانت، لكن برأيي الشخصي أن شركات القمح الروسية هي من يقف وراء الحرائق كونها المستفيد الأكبر من ذلك.”

وبالفعل هناك كثير من الآراء التي تؤيد رأي فارس حيث بات من المعروف أن سوريا تستورد كميات كبيرة من القمح الروسي وبخاصة في السنوات الأخيرة، إلا أن كميات الأمطار الجيدة والاستثنائية في السنتين الأخيرتين كانت ستقلب الموازين وتشكل تهديداً لسوق تلك الشركات على حد رأيهم.

إلا أن سعيد (37 سنة، مدرس) لا يتفق مع هكذا طرح ويقلل من أهميته، فيقول: “لروسيا مصالح ومكاسب سياسية وعسكرية واقتصادية هائلة في سوريا منذ أن تدخلت في الحرب السورية واستولت على مفاصل البلد الحيوية واستثمرت في الموارد السورية بعقود طويلة وما يهمها في النهاية هو الحفاظ على الهدوء والاتفاقات والمصالحات التي رعتها وأبرمتها في كثير من المناطق السورية ولا أظنها تسعى لمقايضتها لتبيع بعض القمح وتفتعل مشكلات وتوترات هي في غنى عنها.” ويتابع سعيد موضحاً: “برأيي أن الموضوع ليس أكثر من رسائل سياسية تريد إيران وأتباعها على الأرض أن يوصلوها للآخرين بأنهم لن يجلسوا متفرجين وهم يرون محاولات إخراجهم من الملف السوري، وخاصة بعد ما يشاع مؤخراً عن تنسيق دولي بدعم روسي لقطع طريق طهران بيروت عبر البادية والقيام بعملية عسكرية كبيرة للسيطرة على مناطق نفوذ الميليشيات التي تدعمها إيران انطلاقاً من الحدود العراقية شرقاً إلى حدود إسرائيل جنوباً، وهو ما يفسره أيضا ًعودة داعش وخلاياها النائمة للنشاط في أكثر من مكان في البادية السورية مع اتهام الحكومة بإطلاق سراح بعض العناصر والقيادات المحتجزة لديها بالتزامن مع تقديم تعزيزات عسكرية من الميليشيات العراقية للمناطق الشرقية وإعادة انتشار وتموضع للقوى الإيرانية ولحزب الله وخصوصا في مناطق الجنوب والبادية.”

وفي نفس السياق يقول عامر (40 سنة، موظف) أن “إحدى أهم سياسات إيران في التعامل مع الملف السوري هي محاولة الدخول في النسيج الاجتماعي للمناطق التي تريد فرض سيطرتها عليها ويتم ذلك بطرق كثيرة منها التشيع والمشاريع الاقتصادية وشراء الولاءات مروراً بإنشاء عصابات تقوم على تخريب وتفكيك العلاقات داخل المجتمع ونشر الخوف والترويع بين السكان، إضافة إلى الترويج لأعمال مشبوهة كتجارة المخدرات وتعاطيها وتهريب السلاح والخطف والسرقات وغيرها مما يجعل المجتمع مفككاً وضعيفاً ويسهل السيطرة والتحكم به واستخدامه كورقة ضغط إن اقتضى الأمر فيما بعد.”  وهذا ما يراه عامر اليوم سبباً مباشراً لافتعال الحرائق في أرزاق الناس في أغلب المناطق السورية من حقول الجزيرة شمالاً حتى حوران جنوباً لإيصال رسالة واضحة للجميع بمدى نفوذ وقوة إيران على الأرض.

لدى يارا (46 سنة، صحفية) وجهة نظر مختلفة فهي لا تستبعد كل تلك الأسباب والاحتمالات السابقة إلا أنها تعتقد: “أن ما يجري ناجم عن استكمالاً استمرار إدارة البلاد ومتغيرات الأحداث على الأرض بنفس الذهنية والعقلية الأمنية والتي غالباً ما تعتمد على زيادة التوتر وافتعال مشاكل جديدة لتبرير الحالة الكارثية التي وصلت إليها سوريا وخصوصاً أن الانهيار الاقتصادي المتسارع وغلاء الأسعار بات حملاً لا يقدر أحد على تحمله ولا تقدر الحكومة أيضاً على إيجاد أي حل له. بالإضافة أن ما يجري في الآونة الأخيرة من خلافات بين رامي مخلوف والرئيس تندرج ضمن نفس السياق، وأن هذا الخلاف له أثر مباشر على الاقتصاد في بلد كسوريا فربما يكون إخراج هكذا خلافات للعلن له غاية واضحة في جعله شماعة للخراب الاقتصادي الحاصل وتحميله كل النتائج التي يمكن أن تتطور إليها الأحداث خصوصاً وأن رامي مخلوف في مشهد الحطب من خلفه كان قد هدد جهاراً بكوارث لتطال الاقتصاد السوري فيما لو أزيح من المشهد، وهذا ما بتنا نسمعه في الشارع ويردده الكثيرون اليوم من أن الغلاء وتدهور سعر صرف الليرة وحتى الحرائق هي من أفعال رامي مخلوف.” وتضيف يارا: “صحيح أن الحرائق قد طالت العديد من المناطق السورية إلا أن للسويداء حصة مختلفة ووضعاً خاصا ًحيث أن ما يجري ليس إلا عقاباً واستكمالاً لحالة الإهمال والإفقار المتعمدة تجاه المحافظة التي آثرت اعتماد بعض الحياد في المقتلة السورية رافضة إرسال أبنائها للخدمة العسكرية.”

قد تطول الرواية في سرد تداعياتها واستعراض أسبابها ومن يقف وراءها ويستفيد منها، لكن كل ذلك يبقى بعيداً عن إيجاد حلول عملية للمشكلة، ومن البديهي أن الحكومة هي المسؤولة عن حفظ الأمن العام والغذائي في البلد وأن المسؤولية الأكبر تقع على عاتقها، لكن من غير البديهي مطلقاً الانتظار والأمل منها أن تؤدي ذلك الدور، أو الخروج بوقفات احتجاجية للتنديد بتقاعسها بحماية الناس فقط، المطلوب اليوم هو حماية المحاصيل بأي ثمن لحين الانتهاء من العمليات الزراعية.

إعلان دورة تدريبة في العمل الصحفي للصحفيين والصحفيات السوريين الشباب المقيمين في سورية أو الدول المجاورة

إعلان دورة تدريبة في العمل الصحفي للصحفيين والصحفيات السوريين الشباب المقيمين في سورية أو الدول المجاورة

 سينظم “صالون سورية” دورة تدريبية للصحفيين والصحفيات السوريين الشباب المقيمين في سورية أو الدول المجاورة .”ورشة صالون سورية” هي عبارة عن مبادرة سورية ترمي إلى دعم العمل الصحفي بعيداً عن الاستقطاب وهي جزء من منتدى الكتروني باسم “صالون سورية”.

 بسبب الظروف الحالية المتضمنة انتشار فيروس كورونا ستكون الدورة التدريبية عبر المجال الافتراضي (أونلاين) وستستمر لمدة ثلاثة أيام، بإشراف زملاء مدربين سوريين وعرب وأجانب لتمكين الصحفيين والصحفيات السوريين الشباب في أربعة محاور:

  • المهنية والسياسة
  • الصحافة زمن الحرب
  • الصحافة ووسائل التواصل الاجتماعي
  • الأنواع الصحفية

تُشكل الورشة فرصة للصحفيين السوريين الشباب للحوار فيما بينهم حول الكتابة الصحفية ومهارات العمل ضمن الفريق واختبار الرغبة والقدرة على العمل الصحفي، إضافة إلى التشبيك مع صحفيين ومؤسسات عربية وعالمية.

في ختام الورشة، ستتاح للصحفيين الذين يظهرون قدرة مهنية فرصة التعاون مع “صالون سورية” من داخل سورية أو الدول المجاورة.

مكان وزمان الورشة: ١٩-٢١ حزيران (يونيو) الجاري عبر المجال الافتراضي (أونلاين). 

المؤهلات المطلوبة:

1- الصحفيين والصحفيات السوريين المقيمين في سورية ودول الجوار.

2- العمر بين ٢٠ و٣٩ سنة.

3- توفر الخبرة في مجال الكتابة الإلكترونية ووسائل التواصل الاجتماعي والإعلام المسموع والمرئي.

4- توفر الخبرة في كتابة الأنواع الصحافية.

5- ستكون العربية هي لغة التدريب والكتابة، لكن يُفضل إجادة اللغة الإنكليزية.

يجب على جميع المتقدمين إكمال الطلب والرد على جميع الأسئلة، بما في ذلك تحميل السيرة الذاتية، رسالة توضح أسباب الاهتمام بموضوع الورشة، وإرفاق مقالة أو عينة كتابية. يرجى الضغظ على الرابط هنا:

https://www.salonsyria.com/application-form-journalists-training-workshop/#.WfnaL0yZNHQ

آخر موعد للتقديم الطلبات: نهاية يوم الأربعاء ١٧ حزيران (يونيو) الجاري. 

www.SalonSyria.com

يهدف “صالون سورية” إلى بناء وتطوير منبر إلكتروني باللغتين العربية والإنكليزية ويكون أداة لنشر القصص الصحفية ومنبراً يخدم فضاء للتواصل والنقاش بين شريحة واسعة من وجهات النظر في مكونات الطيف السوري.

ملاحظة: يُدرك مشروع “صالون سورية” وشركاؤه أهمية حماية معلوماتك الخاصة وأمانك الشخصي، لذا فنحن ملتزمون بحماية كل المعلومات التي نجمعها منك، ونتعهد أن لا نُشارك هذه المعلومات خارج نطاق فريق عمل “صالون سورية”.

أربع قصائد

أربع قصائد

أربع قصائد


زجاجة

مومسٌ أنا
أصعد بيتي
بأنفاس مركب يغرق
اللسعات النيئة
الليل المغرم بالضحايا.
أيها الشمع الحر في موتك
هل أنرت لي هذه السلالم؟
في قلبي رجل ميت
وفي عيني أهلي
وها هو المهرّب العجوز
بسن منخور وشعر أحمر
يريد رقم جواز سفري كي أعبر
وأنا أريد أن أشرب
أريد أن ألبس
أريد أن أكتب.
أيتها الظلال المغشوشة
علميني كيف أصل النبع
وفي دمي ألف جثة
وألف إناء مكسور
علميني أيتها الأعماق
كيف أموت دون فقاعات.
أحبك أيها الليل المضني
وأحب رائحتي تحت إبطك
لكنني أريد ان أحبو
أن ألمس البهجة من جذورها
كيف تتسلق الضوء
ثم تتنشر دخانا رماديا بين الصخور….

الدمع البني

الخريف يقبلني
وفمكَ الإفريقي يقطع قرطي الأزرق.
كان للرصاصة مأوى في قلبي
ان للوسادة تفاح بين نهديَّ
وكان للجدران أم وأب يدقان صورهما مع لحمي
فأنا يتيمة ووحيدة وبلهاء
أفتح نافذتي لأعدائي، للمجانين
ثم أمرض من وجع الحنين.
الآن وأنا ألعق أصابع قدميكَ
وأنا أمارس الجنس مع دمعكَ البني
لم يعد في قفصي الصدري أثر للسنونو
والمناديل في ظهري ذابت مع صفير القطارات.
لقد تركتُ بيتي
وهجرتُ سيرتي قبل أن تصير قفلا
ودّعْتُ أصدقائي قبل أن يقتلوني
ورسمتُ سكينا في الهواء
وها هو المساء يا جسدي
طاولة خشبية تطل على الفناء
الفناء الذي أرغب أن يمحو ضالتي
بيوت وشجرة صنوبر
ورجل يحب أن يرى عيني بالأبيض والأسود.

انتظار

تعال إليَّ
أنا شهيةٌ هذا المساء
وأشعر بأن القمر بين فخذي
يضيء دون دموع.
إنها الحواس المؤجلة لبناء الكوخ
لزرع سنديانة
لقبلة على حافة النهر
أتدري في أي حانة تعيش أعشابي الضارة؟
هل تعلم عن دقات عظامي في العتبات؟
عن لسان رطب ملّ تخيلاتي؟
أرجوك تعال إليّ هذا المساء.
لن نتزوج
لن نشعل شمعة
لن أقلب ألبوم صوري فوق قدميك.
أريد فقط
أن أفتح لك هذا الباب
وأراك تعبر العتبة
تعبرني
وتدخل بيتي.                                                                                

البيانو

شجرة الميلاد في بيت عازف البيانو تضيء الشرفة
والشرفة تضيء نفسها.
عازف البيانو نائم الآن
وأضواء الشجرة تحتفل وحيدة
بتكرار وحيد
بمرور سنة جديدة
فتات نجمة ومطر وعيني
هيه أيتها الشرفة كم عمرك
هل لديك أطفال
من أين مدينة أتيت
ما اسم أمك
هل يؤلمك هذا الشارع كما يؤلمني الحنين؟
أيتها الشرفة
هل نام عازف البيانو قبل أن يضاجعك؟
أيتها الشرفة
أزيلي هذه الثياب المعلقة على حبل الغسيل
وأنا سأتعرى أمام النافذة الآن.
تعالي كي أمص حزنك إلى أن تنهاري وتسقطي
حتى أعود وألملم حطامك في حطامي وأصير شرفة
وتصيري امرأة تهوى تصوير حمالة نهديها على حبل الغسيل.
يا شرفة عازف البيانو
تعالي وصيري امرأة
وأكون أنا حطامك العالي
حافة لسجائر عازف البيانو وكلبه المسن
وزهرة الصابر الميتة تلك.

*تنشر هذه المادة بالتعاون مع جدلية.