Salafism in Lebanon: Local and Transnational Resources

Abstract

In my dissertation I look at the anatomy and dynamics of the Salafi da‛wa in North Lebanon. My analysis is based on an eighteen months long ethnographic fieldwork in Lebanon, Kuwait, Qatar and Europe. The study seeks answers how and why Salafism emerged as a key player on the Lebanese Sunni sociopolitical ground. In my analysis I focus on the trajectory of Salafism in Tripoli and its surrounding areas and its structure. ‘Social Movement Theory’ provided useful tool in my inquiry to understand how the interplay of the changes of the external environment with the internal logic of the structure of Salafism led to the prominence of the movement. In my dissertation I adapted the fundamentals of Social Movement Theory (political opportunity structures, mobilizing structures and framing) to the specificities of Salafism. I argue that besides local factors, such as the deepening sectarian tensions, the identity crisis of the Lebanese Sunnis and the weakness of the traditional religious elite, transnational factors played crucial role in the expansion and dynamics of Salafism. The financial support, which came from Kuwait and Qatar greatly increased the mobilization capacities of Lebanese Salafis. Religious scholars, who studied in Saudi Arabia and became parts of the transnational circulation of Salafism constituted the core of the da’wa in Tripoli and its surroundings. Internal schisms of Salafism in the Gulf also affected the movement in Lebanon and led to its split to a purist and an activist faction. In my analysis I paid special attention to the mobilizing structures of Salafism. Based on my field observations and interviews I mapped the network structure of the movement on the local level. I also provided insight how Salafi shaykhs construct their religious authority, and explained the process of recruiting followers both by successful framing activity and using pre-established social contacts. I examined the dense transnational network ties that connect the Lebanese ramifications of the movement to Saudi Arabia, Kuwait and Qatar. I argued that informal, interpersonal ties, which are maintained by mutual visits and by participation in the social media (as Twitter and Facebook) and links to charities in the Gulf are the main avenues of mobilizing religious and economic capital. Lebanese Salafis are also densely connected to Europe. I present ethnographic examples how Lebanese Salafis establish their da‛wa in Sweden, Holland and Germany by utilizing their social capital accumulated during their stay in Lebanon and the Arabian Gulf.