Syria: Cutting out the Middle Man
What hope for democracy after Assad?
As the Assad regime nears its end, Syrians are facing an uncertain political landscape. Transcending Sectarianism and establishing democratic institutions are probably their biggest challenge. Syrians are expected to graft democracy on to a bodypolitik used to authoritarian rule. Hardly fair, considering it took Britain a civil war and centuries of trial and error.
It is especially difficult, when some like the late Prof. Elie Kedourie, believe that the Middle East do not have a genuinely Democratic tradition as understood by the West. Arguably, that is not the problem; with education, social media and advertising campaigns it can be learnt quickly. The problem that Syria faces and indeed the region, is the culture of Wasta.
Often Wasta is loosely translated as "cronyism" but it is more than that. One thing Wasta is not; is the corruption you might see in Damascus’ passport office, where a mustachioed officer blatantly accepts bribes for his services. Rather, it is a way of behaving. For instance, if a man wants to marry, the last thing he should do is to approach the family directly and ask for the girl’s hand. Respect requires that he employs a Wasta or a Wasit, usually a family friend of standing, to go and have an informal ahwe, coffee, to sound the family out. It protects both sides; it shows the suitor to be earnest, honourable and chivalric whilst deflecting any doubt about the girl’s virtue.
In the Middle East, Sharaf or honour still plays a role. Whilst these lines are certainly blurred in the city, in the provinces where kinship ties are strong this mode of behavior is still prevalent. In some parts particularly where tribal affiliations play a role it is used to avert blood feuds and conflict which otherwise can last years as Rafik Schami in The Dark Side of Love, shows. Wasta then, has its uses. However, it is by no means unique to Arab culture, read Carlo Levi’s Christ Stopped at Eboli, to see its effect in southern Italy. Dove Izraeli points out in Business Ethics in the Middle East, that it is known as Protektzia in Israel. As Cunningham and Sarayah, in Wasta: the Hidden Force in Middle Eastern Society, point out it occurs in cultures with strong kinship ties.
When Wasta enters the political domain however, it is problematic. Although there are few studies on how Wasta works in Syria. Anyone who has worked in Syria knows that Wasta is the best method of cutting red tape. However, there is enough on Jordan and Lebanon to give us an idea of its effect on political culture. An idea of its prevalence can be had from a study commissioned by the Jordanian Royal family in 2006. 86 percent of civil servants stated that Wasta was useful. 56 percent admitted to using them and 77 percent said it was useful for recruitment.
In the Syrian context the culture of Wasta has been employed masterfully. The regime has favoured its own and not just Alawites. The Tlass, a Sunni family from Rastan with strong links to the Assad family, grew rich owning Syria’s largest publishing house, agri-business and swathes of real estate. The Assad regime deliberately promotes families loyal to them to keep power. It has created an inefficient bureaucracy designed to keep large number of Syrians in employment and beholden to the state as well as promoting party loyalists. In such a system, one has no choice but to resort to kinship ties and informal channels to achieve one’s ends. Moreover, the absence of a free press that cannot scrutinize appointments and the fact that the economy is closed means that Wasta in Syria flourishes. The consequences of Wasta then, reinforce patron-client relationships inimical to the democratic process.
In Lebanon which is ostensibly a democracy, Wasta has evolved into such sophisticated heights that it has become part of the political landscape. The Zu’ama system as it is known circumvents democracy. Leading patron families treat their local powerbase like little Medici landlords, they mobilize the support of their communities to further their political and thereby, their communal interests. Walid Jumblatt, inheritor of his father’s "socialist" PSP party, serves the interests of the Druze community. Saad Hariri, from a prominent Sunni family inherited his role following his father’s assassination. Fouad Siniora, the former Prime Minister owes his position partly to being chairman of Hariri’s holding company Group Mediterrané.
Wasta relationships not only distort political process but can subvert the law. The money laundering scandal of the Madina bank in 2003 is a good example; everyone from Syrian and Iraqi Ba’athists, Islamic banks to leading Lebanese families escaped the judiciary partly due to family networks consigning the whole affair to oblivion. It also results in unfair business advantage. In Syria, Rami Makhlouf a cousin of Assad, according to Reuters, dominate the Syrian economy with vast interests in oil, gas, real estate and telecoms. He exercises immense power and influence and anyone wanting to do businesses goes through Mr. Makhlouf. It begs the question in a country where such cronyism has become the modus operandi how could Democracy flourish even if it was established?
Any post-Assad government can, if the political will is there, change attitudes. Education, public broadcasting campaigns must continue. The provinces must be given a real stake in the country. There has to be a genuinely free press where transparency is demanded. At government level, the bureaucracy must be more streamlined. Employees must be qualified with hefty penalties for corruption. This combined with economic liberalization where companies inculcate corporate values, transparency and professionalism rather than the old boy network will certainly go a long way.
Whilst solutions are there, policy makers must also realize that the democratic project takes time. Democratic institutions don’t just end with parliament but requires investment, nurturing and a holistic approach. There also have to be an acceptance that Syrians are not going to break their cherished kinship ties, Wasta at some level may be around for a long time. And whatever democracy that does emerge may not be the sort that the West expects. The end result may not be a Western style democracy but one with its own peculiarities and traditions. Overall though, not combating Wasta in the political sphere could result in Syria becoming another Lebanon or worse; where another leading family comes to power and governs for decades promoting their supporters followed by another cycle of violence and instability.
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