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2016.12.012. I. zvyagelskaya. ARCHAIZATION IN THE ARAB WORLD: AFTER AND INSTEAD OF REVOLUTIONS //
"Vostok-Oriens", Moscow, 2015, № 4, P. 104-113.
Keywords: Arab world, archaization, modernization, IS, traditionalists, fundamentalists, the "Arab spring", post-modernity.
I. Zvyagelskya,
Dr. Sc. (Hist.), Professor, Institute of Oriental Studies , the Russian Academy of Sciences
Archaization, in political terms, is regarded as the revival of traditional practices, cultural element of the past, which does not mean a return to "antiquity", but is of the manipulative nature, according I. Zvyagelskya. In the Arab society idealization of the past has always run deep. Although the modern Arab world has generated prominent politicians, scientists, journalists, created, in the framework of modernization, new education programs, opened itself to the outside world, the societies remain, in general, quite traditional and the lag is still evident. The Middle East has entered the second decade of the XXI in the state of disunity and total instability. Inter-ethnic, inter-confessional and social differences that have always existed in the Arab world, came to the fore unexpectedly, and rapidly, violating the usual course of things. Disappointment in secular nationalist regimes led to the emergence of political Islam, which too, proved to be unable to offer recommendations for social changes. The spread of protest moods in the Arab States, gaining civic awareness during the uprisings, the failure of attempts to establish Islamic rule - all this reflects the problems common for global development, but manifested in more severe forms, corresponding the specificity of the Arab society. In the absence of well-developed civic institutions, the disappearance of ideological orientation brought to the foreground the
representatives of political Islam, who proclaimed themselves the power capable to restore the order.
The Arab States which survived the "spring", did not experience a change of the political system (maybe, with exception of Tunisia). Actually, there was no liberalization of public life The most modernized segments of the population were thrown back by the traditionalists, who in Egypt managed to realize their aspirations by voting for the "Muslim brotherhood", and in Tunisia - for the party "An-Nahda" ("Renaissance"). Later Tunisia managed to restore political balance and the military came to power again in Egypt. In Libya not a modern revolution was in question but another type of confrontation based, on tribal and regional ideas. The destruction or severe weakening of state institutions during the riots and unrest results in anarchy, "the revolutionary necessity" substitute for the courts and law has happened. The collapse of power structures refusing to defend the previous regime, leads to violence. The collapse of state institutions not only opens up opportunities for abuse, but also causes the opposition to offer such values that will make its actions clear and reasonable in the eyes of traditional society, will give them ideological justification. The search for ideological alternatives, as a rule, is in line with some native folk tradition, closely linked with the archaic. The need for the "native" arises as well for the reason that it can be contrasted with the alien Western values. Since political values are still universal (although their interpretations may be different), they are opposed to something strictly national-traditional. It can be found either in the conservative rural environment, or in a fundamentalist interpretation of religious norms.
The process of consolidation of the societies characterized by cultural diversity, remained unfinished so far. Along with the modernized segments, which due to modern education stepped beyond the class and ethnic partitions, there exists a vast group of traditionalists. The emerging movements and parties often have
proclaimed anti-Western slogans, were of aggressive nationalist or fundamentalist nature, but remained a product of modernity.
The dominant political culture in the Arab countries differs significantly from the Western patterns. Political parties may have no national programs and rely on regional, tribal and ethnic groups. Presidents, trying to hold on to power as long as possible, to pass it on to their heirs or successors, still more and more resemble autocrats. This fact does not apply to all the Arab countries to the same extent, but it is in such environment that it is maintained. And in the critical moments the archaic tendencies come to life in full force, beheading their victims before the camera; Pakistani fanatics wounded in their feelings - all this feels like histrionics, like a game. It is hard to believe, says the researcher, that all this is happening in real time and in earnest, but it is the cruel "playing the game" that fascinates and attracts the underdeveloped mind of the conditional modern audience.
Among the causes of the ongoing civil wars and conflicts (in Syria, Iraq, Lebanon, Libya) there can be found archaic elements of the ethnic and religious (Shia - Sunni) confrontation. Disagreements, often veiling the cynical struggle for influence and resources bring into the conflict the value measurement, excluding compromise and making the conflict especially difficult to resolve. Archaization can be used by the ruling elites to manipulate the society. In the context of socio-political uncertainty it becomes a kind of instrument of political and managerial influence.
In terms of socio-political uncertainty it becomes a kind of instrument of political and managerial influence. Mobilization of the youth by the Salafis is not a manifestation of the archaic tendencies. On the opposite, encouraging the young people to join the "free community of true Muslims", the Salafis help them to escape from the usual circle of tribal slavery, obedience to elders, the prohibition of expression of their own opinion, etc. The "protest" story of the return to traditional dress was observed, in particular, in Oman. The tragedy of September 11,
2001 triggered development of Islamophobia in Western societies, which caused the fact that the Arabs started emphasizing their identity, in particular young women that have recently dressed the European way, began to wear black Abai and shawls.
The emergence of many jihadist organizations formed or strengthened during the conflicts. raised the archaic wave which swept over the Middle East. The Islamic State (IS), "al-Qaeda", "Jabhat an-Nusra" became the epitome of a kind of Islamist International, and are actively transforming the region, pleading against the existing borders, states and regimes. The IS rallies the Sunni radicals from Iraq, Syria, Lebanon, Libya and other Arab States as well as representatives of Islamic communities from Central Asia, Europe, Russia. Using the narrative of heroism and brotherly love combined with a powerful financial base gives it the opportunity to attract numerous new followers. The IS uses the specificity of the modern pop with its typical violence, easily transforming the latter into real violence. The deliberate theatricality of executions and humiliation blurs the line between reality and thriller. The search for an ideology with global and clear guidance can give rise to the demand for the most radical and extremist versions of social changes that exist in the world of post-modernity, but draw ideas and slogans from the distant past.
In conclusion the researcher says that the problem of archaization in the Arab world requires deep and differentiated studying of the local societies, traditions, patterns of behavior, some features of religious beliefs. Interaction of archaic tendencies and postmodernism prevailing in policy can not change the manifestation of either. Moreover, in the context of the destruction of weak, but still functioning institutions the recourse to the practices of the past, allowing to partially compensate for the lost stability, can result in dangerous destruction of the society itself, its further fragmentation.
The author of the abstract - E. Dmitrieva
