(First of two parts)
THE term “Middle East” has become enormously elastic. The name originated with the British Foreign Office in the 19th century. The British divided the region into the Near East, the area closest to the United Kingdom and most of North Africa; the Far East, which was east of British India; and the Middle East, which was between British India and the Near East. It was a useful model for organizing the British Foreign Office and important for the region as well, since the British — and to a lesser extent the French — defined not only the names of the region but also the states that emerged in the Near and Far East.
Today, the term Middle East, to the extent that it means anything, refers to the Muslim-dominated countries west of Afghanistan and along the North African shore. With the exception of Turkey and Iran, the region is predominantly Arab and predominantly Muslim. Within this region, the British created political entities that were modeled on European nation-states. The British shaped the Arabian Peninsula, which had been inhabited by tribes forming complex coalitions, into Saudi Arabia, a state based on one of these tribes, the Sauds. The British also created Iraq and crafted Egypt into a united monarchy. Quite independent of the British, Turkey and Iran shaped themselves into secular nation-states.
This defined the two fault lines of the Middle East. The first was between European secularism and Islam. The Cold War, when the Soviets involved themselves deeply in the region, accelerated the formation of this fault line. One part of the region was secular, socialist and built around the military. Another part, particularly focused on the Arabian Peninsula, was Islamist, traditionalist and royalist. The latter was pro-Western in general, and the former — particularly the Arab parts — was pro-Soviet. It was more complex than this, of course, but this distinction gives us a reasonable framework.
The second fault line was between the states that had been created and the underlying reality of the region. The states in Europe generally conformed to the definition of nations in the 20th century. The states created by the Europeans in the Middle East did not. There was something at a lower level and at a higher level. At the lower level were the tribes, clans and ethnic groups that not only made up the invented states but also were divided by the borders. The higher level was broad religious loyalties to Islam and to the major movements of Islam, Shiism and Suniism that laid a transnational claim on loyalty. Add to this the pan-Arab movement initiated by former Egyptian President Gamal Abdel Nasser, who argued that the Arab states should be united into a single Arab nation.
Any understanding of the Middle East must therefore begin with the creation of a new political geography after World War I that was superimposed on very different social and political realities and was an attempt to limit the authority of broader regional and ethnic groups.
The solution that many states followed was to embrace secularism or traditionalism and use them as tools to manage both the subnational groupings and the claims of the broader religiosity. One unifying point was Israel, which all opposed. But even here it was more illusion than reality. The secular socialist states, such as Egypt and Syria, actively opposed Israel. The traditional royalist states, which were threatened by the secular socialists, saw an ally in Israel.
Aftershocks from the Soviet collapse
Following the fall of the Soviet Union and the resulting collapse of support for the secular socialist states, the power of the traditional royalties surged. This was not simply a question of money, although these states did have money. It was also a question of values. The socialist secularist movement lost its backing and its credibility.
Movements such as Fatah, based on socialist secularism — and Soviet support — lost power relative to emerging groups that embraced the only ideology left: Islam. There were tremendous cross currents in this process, but one of the things to remember was that many of the socialist secular states that had begun with great promise continued to survive, albeit without the power of a promise of a new world. Rulers like Egypt’s Hosni Mubarak, Syria’s Bashar al Assad and Iraq’s Saddam Hussein remained in place. Where the movement had once held promise even if its leaders were corrupt, after the Soviet Union fell, the movement was simply corrupt.
The collapse of the Soviet Union energized Islam, both because the mujahideen defeated the Soviets in Afghanistan and because the alternative to Islam was left in tatters. Moreover, the Iraqi invasion of Kuwait took place in parallel with the last days of the Soviet Union. Both countries are remnants of British diplomacy. The United States, having inherited the British role in the region, intervened to protect another British invention — Saudi Arabia — and to liberate Kuwait from Iraq.
From the Western standpoint, this was necessary to stabilize the region.
If a regional hegemon emerged and went unchallenged, the consequences could pyramid. Desert Storm appeared to be a simple and logical operation combining the anti-Soviet coalition with Arab countries.
The experience of defeating the Soviets in Afghanistan and the secular regimes’ loss of legitimacy opened the door to two processes. In one, the subnational groupings in the region came to see the existing regimes as powerful but illegitimate. In the other, the events in Afghanistan brought the idea of a pan-Islamic resurrection back to the fore. And in the Sunni world, which won the war in Afghanistan, the dynamism of Shiite Iran — which had usurped the position of politico-military spokesman for radical Islam — made the impetus for action clear.
There were three problems. First, the radicals needed to cast pan-Islamism in a historical context. The context was the transnational caliphate, a single political entity that would abolish existing states and align political reality with Islam. The radicals reached back to the Christian Crusades for historical context, and the United States — seen as the major Christian power after its crusade in Kuwait — became the target. Second, the pan-Islamists needed to demonstrate that the United States was both vulnerable and the enemy of Islam. Third, they had to use the subnational groups in various countries to build coalitions to overthrow what were seen as corrupt Muslim regimes, in both the secular and the traditionalist worlds.