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One of the fundamental principles of politics with its sciences and arts is its integration into socialism: there is no politics without society, no society without politics. To properly construct the political badysis, a thorough examination of the social reality is necessary.
Lebanon has a sufficient sample of what the founder of political sociology Ibn Khaldoun put forward, not separating it from the social and political situation. In saying that crises turn to jokes, Ibn Khaldoun hit the current Lebanese society hundreds of years ago. It was like he had perfectly exposed some of the negations of the Lebanese people. He wrote: "If you see that people abound in ridiculous words at the time of the disaster, know that poverty has fallen on them and that they are fools, slaves and humiliations, like those who are drunk to death. "
Liar and weird
This sentence is almost the most accurate description of the Lebanese claim to overcome problems and concerns, laughter and indifference. And the erosion of a society that lives only lies, victories and delirious achievements. This is especially true in the case of Lebanese society, which the Lebanese cleverly summarize as "love of life" during the war and on the lookout for explosions or bombings. It is a form of denial and flight ahead rather than facing the problem to solve it. This is not limited to the love of life in war, but also to the economic, social, financial and environmental aspects.
I do not reveal what Lebanese officials said about the collapse, while they threw in the record of victories of each record, claiming that he was the savior. Declaring the collapsed state and its collapse is no problem. According to Ibn Khaldoun, this situation abounds in "astrologers, beggars, hypocrites and plaintiffs." There are many politicians, praisers, satirists, pbaders-by and opportunists.The estimate is lost and mismanagement is mixed. mixed with lies ".
One of the worst things also applies to the Lebanese, who sought to protect themselves from their communities. This is an indication of the fall of the whole field of ideas and production, so that lying rumors prevail, that the wise becomes more and more alienated and that membership in the tribe becomes more adherent and that the homeland is a delirium. This is the reality of the Lebanese fundamentals, which is reflected today in the increasing segregation between groups.
One claims to pay attention to the rights of Christians and the other defends the rights and gains of Sunnis or Shiites. The most striking example of what transcends politics is the position of Maronite Patriarch Bishara al-Ra'i a few days ago, addressing his accusations to the Division of Information and Security Forces. Homeland security in a scandalous call to the detection of horrors, accusing the security apparatus of having made Lebanese records into a category. This situation is one of the most striking examples of the state of attachment to the tribe. The outcome of a social conflict often has political repercussions. Conflicts become widespread in the generalization of the concept of intolerance, with the aim of strengthening the group on the tribal and sectarian sense. What the cleric has published is inseparable from what has been exposed to the "Laila Project": reactions to the art group revealed the reality of social intolerance, which does not differ from one category to another, but which is based essentially on the principle of distinction between this group and the others. This is the product of political logic made by politicians about genetic or racial superiority, based on the ostracism of the other.
Weakness and weakness
Whoever leads this fanatical and condescending path bears witness to Ibn Khaldun's point of view, which we quoted above. As long as the regime is sectarian, people continue to defend the rights of their communities and there is no end in itself without reaching a civil status. The defense of community rights is a direct result of the erosion of people's ideas, their weaknesses and weaknesses, the loss of hope caused by any new proposal and the absence of any project conducive to progress. This situation leads to greater sectarian social intolerance among the different groups. The concept of states is decomposed and the politician has to make his voice heard more, "poke the nerve" and deliver a speech that provokes others, tickles the feelings of the murides and their supporters, playing a sensitive role in their situations empty, and they need an "inspiring or loyal leader". It's him who pulls them out of humiliation and frustration. This approach can be entrenched in one political leader or an irreplaceable leader.
"Wasted rights"
In the middle of defending the rights of the community, all remaining institutions are disrupted and the leader (s) give up their vision of society. This translates into the Lebanese discourse "restoring lost rights and powers" to the game of sectarian equilibrium, which propels the conflict on another horizon and finally allowed to reinterpret the Constitution through articles 80 and 95. The followers of this behavior do not hesitate to disrupt the work of the institutions, whether the Council of Ministers, the Public Service Council or the departments, as long as the game of nervousness has not given the desired results.
When such people receive a response stating that the Constitution does not provide for equity in the lower categories, they threaten to have other options if they are not respected. There is no doubt that these options involve a return to a new tone: federalism, for example, which in a society like Lebanon, is the most obvious manifestation of intolerance and attachment strong to the tribe or sect, at the expense of the state. Anyone who is implanted in the background of his thinking can not act on the basis of a state.
Count and count
This logic leads to a basic equation: the counting logic leads to calm, contrary to what they require. And stop counting, can not be achieved without stopping the cradle. This has led to the pillars of reconciliation among the Lebanese, stability and national unity, the constitution, the institutions and the judiciary, as well as the coordination of the security services that encourage competition. If the cessation stops, we can stop counting. Counting here is not a human or demographic census, but counting all the abuses and counting them, which are only established to reinforce the discourse on racism among the Lebanese social strata. Lebanese racism manifests itself in its worst form against Syrian and Palestinian refugees.
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