Neo-Tribalism in Iraq

Saddam Hussein's Tribal Policies 1991–96

Datos Bibliográficos

ID8969733
AutoresAmatzia Baram (University of Haifa, autor de correspondencia)
Año1997
Volumen29
Número1
Páginas1-31
Fecha de publicación1997-02-01
Peer ReviewedSí
Open AccessSí
TipoARTICLE
RevistaInternational Journal Middle East Studies (JOURNAL)
Identificadores de la revistaISSN: 0020-7438 • E-ISSN: 1471-6380
EditorialCambridge University Press (CUP) (PUBLISHER)
DOI10.1017/s0020743800064138
OpenAlexW1975265273
IdiomaEN
Citas recibidas49
Referencias citadas44

The intention of this article is to show that, when applying his tribal policies, Saddam Hussein altered the Baʿth Party's most central tenets of faith, how and why he did this, and what it meant for Iraqi society and for the ruling party. Saddam Hussein's tribal policy started soon after the party came to power in July 1968, but it went through a quantum leap in the late 1980s and the early 1990s. First, rather than eliminating the tribal shaykh as a sociopolitical power, as dictated by party doctrine, he endeavored to manipulate the shaykhs and, through a process of socialization (or “Baʿthization”), turn them into docile tools in the service of the regime. Second, and a far sharper departure from party tradition, he turned the tribal shaykhs into legitimate partners for power-sharing; he tribalized the regime's Praetorian Guard; and he worked to reawaken long-suppressed and often forgotten tribal affinities in that part of Iraqi society which is no longer tribal and to graft onto it tribal values, or what he considered to be such values. Furthermore, he even took some steps to tribalize the party itself, and tribal customs, real or imagined, permeated the state's legal system. Kinship was legitimized as a principle guiding the selection of party leaders, and leaders' tribal roots were played up; tribal honor became a legitimate guiding principle behind foreign-policy decisions; and at least once, the president even called the Baʿth Party itself “a tribe.”

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