Link
The William Kristol of the Levant, Michael Young reflects on the Maronites, conventionalism and Sfeir, the "only Maronite leader... who is not an innovator." Only to compound his criticism of Michel Aoun who was an 'innovator' when he reached across the divide and for the first time in the modern history of this hapless country, led a majority of the Maronites to the clear choice of Lebanon's enmity with ISRAEL, something Young and his ilk abhors! Daily Star, here
"...........“Is it possible that there be a regular army and another army outside the legality [of the state] which one day points its weapons at the enemy, and the other points them toward the interior?” Sfeir asked.
The patriarch was only stating the obvious, which political Lebanon, in its inimitable capacity to sustain mirages, has been carefully ignoring as the government prepares a Cabinet statement legitimizing the existence of Hizbullah’s arms. So loud are the voices supporting counterfeit concord, that Sfeir is shouting in a desert. Faced with the impossibility of disarming Hizbullah, the politicians are justifying the party’s retaining its weapons, as if rationalizing an absurdity could make it more reasonable. The patriarch abruptly tore the veneer away.
One could argue that Sfeir enjoys the luxury of criticism because he doesn’t take the hard decisions. Yet there was much more to the patriarch during the latter two decades of the Syrian interregnum than talk. Under considerable threat during that time, isolated amid a craven political class at Syria’s beck and call, Sfeir was the Maronites’ only real leader, a debt that his critics, above all Michel Aoun, never acknowledged, so absorbed were they in their own authority........
But right after shattering the jar of complacency on Hizbullah, Sfeir was asked about the abolition of political confessionalism. And here the patriarch fell back into a disposition that showed why, for all his qualities, he is no innovator. He, quite correctly, stated, “What is the advantage of abolishing political confessionalism in [national] texts before doing so in [people’s] minds, if everyone says ‘I’m a Maronite, or a Druze?’” And when asked about Walid Jumblatt’s proposal for a communal rotation of the three presidencies, Sfeir responded that he did not understand it.
Jumblatt’s proposal was intentionally ambiguous. Did the Druze leader mean that all communities would benefit from being rotated into the three top posts in the state, or that the rotation would occur between the Maronites, Sunnis, and Shiites, who already hold those posts? The Taif Accord outlines the abolition of confessionalism, but it does so in parallel with the establishment of a Senate which would retain a sectarian breakdown, and which Jumblatt would like to see led by a Druze.
Sfeir is not a politician, so his evasiveness was defensible. However, his uneasy response showed he was still thinking ....... Sfeir’s mistake, and that of many Christians, is to read too much into a Maronite presidency, whose powers have been depleted. In fact, the presidency has brought only woe to the community......
The symbolism of being head of state is important to Maronites, but it is also an illusion. The presidency has power, but on a day-to-day basis, in the formulation of long-term policy, its latitude is more limited. Instead of resisting this, the patriarch, like all Christians, should consider new ways his community can reinvent itself in a Lebanon that is changing rapidly, where Christian irrelevance is, alas, becoming ever more flagrant.
Posted by G, Z, or B at 5:48 PM
No comments:
Post a Comment