Lebanon Religious Conflicts
Source: The Library of Congress Country Studies
On September 3, 1840, Bashir III was appointed amir of Mount Lebanon (see Glossary) by the Ottoman sultan. Geographically, Mount Lebanon represents the central part of present-day Lebanon, which historically has had a Christian majority. Greater Lebanon, on the other hand, created at the expense of Greater Syria, was formally constituted under the League of Nations mandate granted to France in 1920 and includes the Biqa Valley, Beirut, southern Lebanon (up to the border with Palestine/Israel), and northern Lebanon (up to the border with Syria). In practice, the terms Lebanon and Mount Lebanon tend to be used interchangeably by historians until the formal establishment of the Mandate.
Bitter conflicts between Christians and Druzes, which had been simmering under Ibrahim Pasha's rule, resurfaced under the new amir. Hence, the sultan deposed Bashir III on January 13, 1842, and appointed Umar Pasha as governor of Mount Lebanon. This appointment, however, created more problems than it solved. Representatives of the European powers proposed to the sultan that Lebanon be partitioned into Christian and Druze sections. On December 7, 1842, the sultan adopted the proposal and asked Assad Pasha, the governor (wali) of Beirut, to divide the region, then known as Mount Lebanon, into two districts: a northern district under a Christian deputy governor and a southern district under a Druze deputy governor. this arrangement came to be known as the Double Qaimaqamate. Both officials were to be responsible to the governor of Sidon, who resided in Beirut. The Beirut-Damascus highway was the dividing line between the two districts.
This partition of Lebanon proved to be a mistake. Animosities between the religious sects increased, nurtured by outside powers. The French, for example, supported the Christians, while the British supported the Druzes, and the Ottomans fomented strife to increase their control. Not surprisingly, these tensions led to conflict between Christians and Druzes as early as May 1845. Consequently, the European powers requested that the Ottoman sultan establish order in Lebanon, and he attempted to do so by establishing a majlis (council) in each of the districts. Each majlis was composed of members who represented the different religious communities and was intended to assist the deputy governor.
This system failed to keep order when the peasants of Kasrawan, overburdened by heavy taxes, rebelled against the feudal practices that prevailed in Mount Lebanon. In 1858 Tanyus Shahin, a Maronite peasant leader, demanded that the feudal class abolish its privileges. When this demand was refused, the poor peasants revolted against the shaykhs of Mount Lebanon, pillaging the shaykhs' land and burning their homes.
Foreign interests in Lebanon transformed these basically sociopolitical struggles into bitter religious conflicts, culminating in the 1860 massacre of about 10,000 Maronites, as well as Greek Catholics and Greek Orthodox, by the Druzes. These events offered France the opportunity to intervene; in an attempt to forestall French intervention, the Ottoman government stepped in to restore order.
On October 5, 1860, an international commission composed of France, Britain, Austria, Prussia, and the Ottoman Empire met to investigate the causes of the events of 1860 and to recommend a new administrative and judicial system for Lebanon that would prevent the recurrence of such events. The commission members agreed that the partition of Mount Lebanon in 1842 between Druzes and Christians had been responsible for the massacre. Hence, in the Statue of 1861 Mount Lebanon was separated from Syria and reunited under a non-Lebanese Christian mutasarrif (governor) appointed by the Ottoman sultan, with the approval of the European powers. The mutasarrif was to be assisted by an administrative council of twelve members from the various religious communities in Lebanon.
Direct Ottoman rule of Lebanon remained in effect until the end of World War I. This period was generally characterized by a laissez-faire policy and corruption. However, a number of governors, such as Daud Pasha and Naum Pasha, ruled the country efficiently and conscientiously.
Restricted mainly to the mountains by the mutasarrifiyah (district governed by a mutasarrif) arrangement and unable make a living, many Lebanese Christians emigrated to Egypt and other parts of Africa and to North America, South America, and East Asia. Remittances from these Lebanese emigrants send to their relatives in Lebanon has continued to supplement the Lebanese economy to this day.
In addition to being a center of commercial and religious activity, Lebanon became an intellectual center in the second half of the nineteenth century. Foreign missionaries established schools throughout the country, with Beirut as the center of this renaissance. The American University of Beirut was founded in 1866, followed by the French St. Joseph's University in 1875 (see Education , ch. 2). An intellectual guild that was formed at the same time gave new life to Arabic literature, which had stagnated under the Ottoman Empire. This new intellectual era was also marked by the appearance of numerous publications and by a highly prolific press.
The period was also marked by increased political activity. The harsh rule of Abdul Hamid II (1876-1909) prompted the Arab nationalists, both Christians and Muslims, in Beirut and Damascus to organize into clandestine political groups and parties. The Lebanese, however, had difficulties in deciding the best political course to advocate. Many Lebanese Christians were apprehensive of Turkish pan-Islamic policies, fearing a repetition of the 1860 massacres. Some, especially the Maronites, began to contemplate secession rather than the reform of the Ottoman Empire. Others, particularly the Greek Orthodox, advocated an independent Syria with Lebanon as a separate province within it, so as to avoid Maronite rule. A number of Lebanese Muslims, on the other hand, sought not to liberalize the Ottoman regime but to maintain it, as Sunni (see Glossary) Muslims particularly liked to be identified with the caliphate. The Shias and Druzes, however, fearing minority status in a Turkish state, tended to favor an independent Lebanon or a continuation of the status quo.
Originally the Arab reformist groups hoped their nationalist aims would be supported by the Young Turks, who had staged a revolution in 1908-1909. Unfortunately, after seizing power, the Young Turks became increasingly repressive and nationalistic. They abandoned many of their liberal policies because of domestic opposition and Turkey's engagement in foreign wars between 1911 and 1913. Thus, the Arab nationalists could not count on the support of the Young Turks and instead were faced with opposition by the Turkish government.
Data as of December 1987
NOTE: The information regarding Lebanon on this page is re-published from The Library of Congress Country Studies. No claims are made regarding the accuracy of Lebanon Religious Conflicts information contained here. All suggestions for corrections of any errors about Lebanon Religious Conflicts should be addressed to the Library of Congress.