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It does not take much imagination to see how such beliefs, programmed into the community’s values for more than a millennium, and reinforced by customs such as endogamous marriage— according to which the children of unions between Nusayris and non- Nusayris cannot be initiated into the sect—create very strong notions of apartness and disdain for the “Other.”
The great Arab philosopher of history Ibn Khaldun, who died in 1406, elaborated the concept of ‘asabiyya—variously translated as clannism or group solidarity—that provides a more adequate explanation of the political systems operating in many Arab countries than notions based on imported ideologies such as communism, nationalism, and socialism. Ibn Khaldun’s analysis was based on his native North Africa, but it can be adapted to the conditions of the Mashreq, or Levant—where similar historical conditions prevailed. As Albert Hourani explained in his magisterial History of the Arab Peoples (1991), ‘asabiyya is a force that informs the patriarchal family order that still underpins the structure of power in many Arab societies.
In the past, as Hourani pointed out, a ruler with ‘asabiyya was well placed to found a dynasty, since the merchant classes of the cities, untrained in the military arts and without powerful corporate structures, tended to lack this quality. Moreover, when dynastic rule achieved in this way was stable and prosperous, city life flourished. But in Ibn Khaldun’s time every dynasty bore within itself the seeds of decline, as rulers degenerated into tyrants or became corrupted by luxurious living. In due course power would pass to a new group of hardy rulers from the margins after a period of turbulence often described as fitna, or disorder (a term with overtones of sexual disharmony, for in the family context, fitna 1s seen as the outcome of sexual misconduct).
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