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بقلم// زياد شبيب

العمل السياسي يقوم على جمع رأس المال اللازم وهو التأييد الشعبي لأجل استثماره في الوصول إلى السلطة والبقاء فيها والحصول على المزيد منها، ومن ثم استثمار السلطة لأجل تثبيت التأييد الشعبي وزيادته… والحصول على تأييد شعبي للتمكن من ترجمته في السلطة، يحتاج إلى الإقناع. وهذا يتطلب صفات شخصية وعناصر موضوعية وبرامج ونضالات وغير ذلك، للوصول إلى عقول الجماهير وإقناعها بالأفكار والخيارات.

هذا في المبدأ، ولكن في #لبنان والشرق عموماً وُجدت وسيلة أكثر فاعلية في تأمين التأييد الشعبي وأقل تكلفة لأنها لا تتطلب توفّر جميع العناصر المطلوب تأمينها عادةً.

غيرة الدّين تمكّنك من تعبئة الجماهير دون الحاجة إلى مخاطبة العقول ودون بذل الجهد في الإقناع. يكفيك إشعار أهل مِلّتك بأنهم مستهدفون وأن تحرص على وضعهم في حالة من الخوف الدائم من أن جماعات أخرى تريد القضاء عليهم أو على حضورهم أو دورهم أو “حقوقهم”.

لهذا تجدُ أنّ التنوع هنا مشكلة بينما هو في غير مكان مصدر غنى يُعتمد عليه لتنويع ثروات المجتمعات وزيادة أسباب نجاح اقتصاداتها المتأتية من تعدّد المواهب فيها. فالتنوّع قاعدة عامة تنطبق على سائر المجتمعات بما فيها تلك المكوّنة من أكثرية دينية كبيرة أو من شعب ينتمي برمّته إلى ديانة واحدة، والتنوع يكون عندها بين مؤمن وغير مؤمن وبين مذاهب وتيارات مختلفة داخل الديانة الواحدة والمذهب الواحد. ومن هذا المنطلق يعتبر التعدد المجتمعي في لبنان سمة غير فريدة بذاتها، غير أن المشكلة هنا تكمن في التطبيقات المعتمدة لإدارة هذا التنوّع والنتائج الاجتماعية المترتّبة على ذلك. ولأنه تمّ تحويل التنوّع إلى وسيلة للتأييد السياسي فقد تسبّب ذلك بتنافر حتمي بين فئات المجتمع وأصبح التنوّع هو المشكلة الظاهرة.

صحيح أن القانون فرَض على الجماعات الدينية، من كنائس ومذاهب، أن تكون على شكل واحد أو قالب موحّد هو الطائفة، ورغم مساوئ ذلك وعدم قناعة كثير من اللبنانيين بهذه البُنية المفروضة، سواء كان ذلك لأسباب تاريخية أو عقيدية، إلا أن هذا القالب الموحّد أي الطائفة لم يكن يوماً كياناً مغلقاً من الناحية الدينية لأن المجتمع شهد ويشهد دائماً انتقالاً للأفراد بين الطوائف عبر تبديل المذهب أو الطائفة، وهو ما أتاحه القانون نفسه الذي أنشأ ونظّم الطوائف الدينية (القرار رقم 60/ ل.ر. تاریخ 13 آذار 1936)، الذي تضمّن نظام “الطوائف التاريخية المعترف بها قانوناً، وشكّل في الوقت نفسه محاولة لإخراج الطوائف من الحصرية المذهبية، فقد سمحت المادة 11 منه “بتغيير المذهب لكل من أدرك سن الرشد وكان متمتعا بقواه العقلية”. وكذلك، استحدثت المادة 14 “الطوائف التابعة للقانون العادي” أو القانون المدني.

كما أن قالب الطائفة الموحّد لم يكن معدّاً لأن يتحوّل إلى كيان سياسي أو أن يخضع لقواعد ذلك الكيان ورغبات زعمائه. لكن الممارسة هنا تسببت بانحراف بنيوي كبير، فقد تمكنت أربع طوائف على الأقل من إخضاع الشأن الديني للشأن العام، وتحوّلت معها طوائفها، وهي مؤسسات دينية في المبدأ، إلى كيانات خاضعة للمتطلبات السياسية وذلك بفعل التماهي بين ذَيْنك الانتماءين والخلط بينهما. وهذا ما حال دون بناء الدولة الحقّة في لبنان وما أبقى اللبنانيين أسرى وَهْمِ الحاجة إلى حماية كيانات أخرى بديلة.

#الروم ليسوا من عداد تلك الطوائف لا بل هم تاريخياً من أنكروا واستنكروا قالب الطائفة الذي فرضه القانون. قَدَرُهُم أن يطرحوا البدائل الإنقاذية لا أن يستنسخوا تجارب الآخرين أو أن ينشئوا زعامات وكيانات طائفية ثَبُت فشلها في بناء الدولة.

عن صحيفة “النهار”

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‫148 تعليقات

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