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O Modelo Consociativo Para Sociedades Plurirreligiosas: Reflexões E Aprendizados Sobre a Experiência Confessional Libanesa

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O Modelo Consociativo Para Sociedades Plurirreligiosas: Reflexões E Aprendizados Sobre a Experiência Confessional Libanesa UNIVERSIDADE DE SÃO PAULO FACULDADE DE FILOSOFIA, LETRAS E CIÊNCIAS HUMANAS DEPARTAMENTO DE CIÊNCIA POLÍTICA PROGRAMA DE PÓS-GRADUAÇÃO EM CIÊNCIA POLÍTICA NATALIA NAHAS CARNEIRO MAIA CALFAT O modelo consociativo para sociedades plurirreligiosas: Reflexões e aprendizados sobre a experiência confessional libanesa Versão corrigida São Paulo 2017 NATALIA NAHAS CARNEIRO MAIA CALFAT O modelo consociativo para sociedades plurirreligiosas: Reflexões e aprendizados sobre a experiência confessional libanesa Versão corrigida Dissertação de mestrado apresentada ao Programa de Pós-Graduação em Ciência Política da Faculdade de Filosofia, Letras e Ciências Humanas, da Universidade de São Paulo, como parte dos requisitos para obtenção do título de mestre em Ciência Política. Orientador: Prof. Dr. Glauco Peres da Silva Coorientador: Prof. Dr. Salem Hikmat Nasser O exemplar original encontra-se na Biblioteca Florestan Fernandes (SBD/FFLCH/USP). De acordo: ______________________________ Prof. Dr. Glauco Peres da Silva São Paulo 2017 Autorizo a reprodução e divulgação total ou parcial deste trabalho, por qualquer meio convencional ou eletrônico, para fins de estudo e pesquisa, desde que citada a fonte. CALFAT, Natalia N. C. M. O modelo consociativo para sociedades plurirreligiosas: reflexões e aprendizados sobre a experiência confessional libanesa . Dissertação (Mestrado) apresentada à Faculdade de Filosofia, Letras e Ciências Humanas da Universidade de São Paulo para obtenção do título de Mestre em Ciência Política. Aprovado em: 26 de Janeiro de 2017 Banca Examinadora Prof. Dr. Glauco Peres da Silva Instituição: FFLCH - USP Julgamento: __________________________ Assinatura: ________________________ Prof. Dr. Bruno Pinheiro Wanderley Reis Instituição: UFMG Julgamento: __________________________ Assinatura: ________________________ Profa. Dra. Luciana Gross Cunha Instituição: FGV - SP Julgamento: __________________________ Assinatura: ________________________ À Mihran Avedis Nahas In memoriam AGRADECIMENTOS Ao meu orientador Glauco Peres da Silva que de forma extremamente generosa se predispôs ao estudo e acompanhamento de um tema que, apesar de distante de suas habituais produções, me propiciou diretrizes de enorme valia. Seu contato permanente nos últimos dois anos e constante leitura das versões iniciais deste trabalho foram essenciais para o seu desenvolvimento e estruturação. Agradeço seu suporte, paciência e amparo nesta que é uma jornada tão desgastante quanto satisfatória. Ao meu coorientador Salem Nasser que gentilmente aceitou este convite, pelo apoio, respaldo e orientações durante o processo de confecção desta dissertação. E pelo referencial e esteio que representa para os estudos sobre Oriente Médio e Mundo Muçulmano na academia brasileira. A Adrian Gurza Lavalle pelas orientações concedidas durante a qualificação deste trabalho que me foram extremamente úteis para compreensão de qual era o verdadeiro escopo, objetivo e potencial de alcance desta pesquisa. Ao Departamento de Ciência Política da Universidade da São Paulo e a CAPES (Coordenação de Aperfeiçoamento de Pessoal de Nível Superior) que me permitiram o estudo deste tema e cuja bolsa de pesquisa foi essencial para que eu pudesse me dedicar exclusivamente às atividades de pesquisa. Ambos me propiciaram a oportunidade de elaboração e apresentação do presente trabalho primando pela pluralidade na investigação acadêmica. Ao Grupo de Trabalho sobre Oriente Médio e Mundo Muçulmano (sob o Laboratório de Estudos Asiáticos do Departamento de História desta Universidade) pelo espaço interdisciplinar propiciado por suas atividades, debates e publicações. À figura de todos os docentes, discentes e funcionários do Departamento de Ciência Política que me propiciaram nos últimos dois anos um enorme aprendizado a cada disciplina cursada e a cada atividade realizada. Após alguns anos longe do ambiente acadêmico, foi durante o período de mestrado viabilizado pelo Departamento que pude ter certeza de que a volta à academia era necessária e o caminho a ser seguido. Por fim, mas não por isto menos importante, não posso deixar de agradecer à minha mãe Vivian Karnick Nahas pelo apoio e confiança não somente nesta jornada, mas sempre. E ao meu marido Guilherme Anis Calfat pelo suporte, companheirismo e paciência diários. A ambos, obrigada por absolutamente tudo que representam. Only in the crucible of self-mastery jihad can freedom be smelted (RAMADAN, Tariq, 2013) What is to be done, O Moslems? For I do not recognize myself. I am neither Christian, nor Jew, nor Gabr, nor Moslem. I am not of the East, nor of the West, nor of the land, nor of the sea; I am not of Nature’s mint, nor of the circling heavens. I am not of earth, nor of water, nor of air, nor of fire; I am not of the empyrean, nor of the dust, nor of existence, nor of entity. I am not of India, nor of China, nor of Bulgaria, nor of Saqsín; I am not of the kingdom of Irãqain, nor of the country of Khorãsãn. I am not of this world, nor of the next, nor of Paradise, nor of Hell; I am not of Adam, nor of Eve, nor of Eden and Rizwãn. My place is the Placeless, my trace is the Traceless; ‘Tis neither body nor soul, for I belong to the soul of the Beloved. I have put duality away, I have seen that the two worlds are one; One I seek, One I know, One I see, One I call. (RUMI, Jalaluddin, ca. 1240) RESUMO CALFAT, Natalia N. C. M. O modelo consociativo para sociedades plurirreligiosas: reflexões e aprendizados sobre a experiência confessional libanesa. 2017. 211f. Dissertação (Mestrado) – Faculdade de Filosofia, Letras e Ciências Humanas, Universidade de São Paulo, São Paulo, 2017. O modelo consociativo de democracia parlamentar reflete a necessidade de prevenção de conflitos comunais em sociedades segmentadas e visa proporcionar-lhes estabilidade democrática. O Líbano e suas 18 seitas oficiais foi considerado por Arend Lijphart como um caso de sociedade multiétnica profundamente dividida por clivagens sobrepostas, país no qual o consociativismo e a capacidade de acomodação das elites seriam viáveis. No entanto, o país tem enfrentado rupturas institucionais constantes e intensificação de tensões sectárias mesmo após o fim da guerra civil (1975-1990). As crises de governança em 2005 e 2008, o vácuo presidencial de Maio de 2014 à Outubro de 2016 e as persistentes crises de energia, água e lixo são exemplos de tais eventos. Além disso, o Líbano tem um Estado nação frágil e inoperante, abrindo uma lacuna em termos de defesa militar, promoção de serviços sociais e provisão de bens públicos. Ao mesmo tempo, contudo, as crises sugerem não demonstrações de falta de governança, mas ajustes de representação para inclusão de elites não tradicionais no poder (como é o caso da xiita e sua obtenção do poder de veto através da figura do Hezbollah em 2008). E, sobretudo, o sistema confessional teve continuidade histórica significativa ao longo dos séculos XX e XXI. Em razão desta falta de consenso na literatura, será objetivo do presente trabalho indicar e refletir sobre os limites, decorrências e contribuições do consociativismo à realidade libanesa em sua modalidade confessional. Através do estudo de caso proposto apontaremos de que modo, de forma problemática, falta na literatura consociativa o entendimento de que a institucionalização rigorosa das diferenças religiosas não promove mais democracia e representatividade, mas, ao contrário, enfraquece o Estado nacional e engendra práticas de clientelismo sectário. Os resultados obtidos reforçam a necessidade de revisão teórica do modelo de Lijphart de modo a afastar do mesmo arranjos consociativos altamente institucionalizados – tais como os do tipo confessional. Na medida em que tal prescrição está ausente na teoria consociativa clássica, identificamos uma anomalia no modelo original de Lijphart que precisa ser revista e sanada. Palavras-chave: Consociativismo. Sistema confessional libanês. Hezbollah. Crises institucionais. Estudo de caso. ABSTRACT CALFAT, Natalia N. C. M. The consociational model for multi-religious societies: considerations and yields from the Lebanese confessional experience. 2017. 211f. Dissertação (Mestrado) – Faculdade de Filosofia, Letras e Ciências Humanas, Universidade de São Paulo, São Paulo, 2017. The consociational model of parliamentary democracy reflects the need to prevent communal conflicts in segmented societies and aims to provide them with democratic stability. Lebanon and its 18 official sects was considered by Arend Lijphart as a case of multi-ethnic and deeply divided society, a country where consociationalism and elites' compromising would be feasible. However, the country has been facing constant institutional disruption and intensification of sectarian tensions even after the end of the civil war (1975-1990). Governance crisis in 2005 and 2008, presidential vacuum from May 2014 to October 2016 and the persistent energy, water and waste disposal crisis are examples of such events. In addition, Lebanon has a fragile and ineffective nation state, deficient in terms of its military defense, promotion of social services and provision of public goods. At the same time, however, these crisis suggest not lack of governance demonstrations, but representation and power adjustments to include non-traditional elites (as it is the case for the Shia sect and its veto power obtainment through Hezbollah in 2008). Utmost, the confessional system has had significant historical continuity throughout the 20th and 21st centuries. Due to the literature’s lack of consensus revolving this
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