Perhaps the simplest aspiration of the simple Iraqi man in today’s world is to be a free citizen living in a clear political system country deriving its power from the freedom of individuals and their actual rights and to be like any other citizen in the world. In addition, he aspires to have a real dialogue among citizens of one society because citizenship and democracy have been linked to the modern state project. It is applicable in many parts of the east and west of the world. Examples of good governance and development have made many citizens of other developing countries wish to follow this, albeit at the expense of their social cultural heritage.
The political organization of modern and advanced society today is linked to the position of the modern state in the process of this organization, the methodology to achieve democracy, the achievement of agreement and consensus among people, and making the government in the service of society. Such shall be achieved by democracy because it enables people to live in peace and security despite different political views.
Thus, the legitimacy of the political system can only be defended through dialogue and morals through public debates aimed at forming a public opinion. The political legitimacy is distinguished because consensus in one society is a condition for the acceptance of the ruling regime.
Indeed, the political struggle of any society in the world cannot be stopped or blocked except by the authority of dictatorship, which consists of either a human ideology, a religious doctrine or an individual personality. However, the modern state tries to find a way in which harmony between equality and freedom, unity and pluralism, and the right of the majority and the minority is achieved by enshrining the principle of popular sovereignty. There is no real authority and real citizenship in the absence of agreement, consensus and free will.
The basic strength of any society lies in the political power of that society. It comes from a sense of society, a sense derived from social and religious heritage, which is shaped by stable habits and traditions. This means that the analysis of any society must be based on a deep understanding of its inherent contradictions without attempting to reduce them.
The Iraqi society before the occupation was a society of competition between those who serve the ruling authority and those who oppose it. Consequently, there were community functions that eventually led to patterns of social behavior for the Iraqis. During the occupation, robbery, looting, killing, chaos, fraud, corruption, money laundering, lying and vices prevailed throughout these years are explicit expressions of those patterns that were not existed before. At the end of the 1940s, the Farhud witnessed an example of these social functions. The Jews who cooperated with the English occupier rewarded them with the lands of the Sadoun region and granted them commercial agencies and prestige in society at the expense of the poor majority. This had become the Farhud after the weakening of the British authority at the end of the 1940s. This is also repeated in granting of the countryside men who ruled Iraq throughout the years of the Republic and their profanity at the expense of the poor majority that led to the same result when the power of these people has faded away.
Therefore, the understanding of the social pattern of Iraqis is determined by the framework of human experience. Economic factors play a key role in determining the course of society, rather than political factors, because politics in fact depends mainly on the economy. Economic alienation has become a target of political struggle, in addition to cultural alienation, political isolation and oppression of power.
The concept of citizenship, freedom of expression, the guarantee of rights and the recognition of human freedoms, by considering human beings a fundamental party in making laws that guarantee their right, who has the basic right to participate as an actual citizen who has the right to exercise his natural rights, all of these will be fought. Certainly, the Iraqi individual will fight them and will not accept and believe in them as the ideas of devils, because of ignorance or tribal or sectarian interests or because of his miserable traditions. This will prevent him from thinking about social problems as well as social cohesion and the common interests of society as a whole.
In addition, the economic, cultural and sectarian factors have stressed this stance of the citizenship reality among the Iraqis after the demise of the regime. The working class of civil servants is estimated by more than six million employees in addition to those who receive compensatory salaries and pensions because of historical injustice, employees with unknown address and foreign workers who were naturalized in Iraq and became Iraqis. In addition, there are breadwinners who lived by holy gravestones and spoke the Iraqi dialect. There were also people who were disappointed by the change in the current regime or with the promised politicians. Also, there were the ignorant and the marketer, the illiterate, the sick, the corrupt and the hateful, all of them do not feel or do not like to know or apply the meaning of citizenship, so as not to impose duties and responsibilities on them. They knew that they take from the oil money, not from their work more than they deserve, and that they steal other people rights, though this was in the form of government salaries and pensions without effort or service, at the expense of their brothers and neighbors of other Iraqis.
We are people who believe that deviations, troubles and setbacks are some of the unseen deeds that God has imposed on us since the creation of Iraq, or what we are witnessing is a result of our actions, disbelief and corruption. We like the life of Farhud so that the state’s money has no owner. We love laziness and gossip. Failure, for us, is a temptation and examination of God. Therefore, we will never think of being a communicative society, or believe in the collective and mutual division of interests between us, under a socially just state which has communication with the regime and acceptance of opposing opinion.
The state of social right requires solutions, such as mutual recognition of equality, freedom of opinion and criticism, and establishment of organized and directed social relations towards specific political and social goals. Citizens’ rights do not really emerge unless they are actually involved in political reconstruction by exercising their rights and by granting them confidence in the ruler who is capable of ruling. Thus, the becoming ultimate goal and the main motive of the social order is the freedom and happiness of the masses and not the realization of personal interests.
The creation of diversity and the elimination of the idea of the small mosaic of society and the society of components, as is common today, comes through the establishment of human communication and the opening of the horizon of dialogue and understanding among the members of society. Therefore, the current confinement will lead to fall, isolation and intolerance. Thus, the future philosophy will be philosophy of diversity, if Iraqis want to achieve this. It is capable of absorbing the concerns of collective life, so that individual responsibility and communication with others are appreciated and recognized in order to create social cohesion, which aims to solve problems based on recognition of the basic rights of citizens.
Citizens’ involvement in the political field is linked to the concept of citizenship. This means that there is a public space in which all citizens meet, not only in state positions, but also in their ability to legislate and make laws. Citizens have political rights under the democratic state; therefore, citizenship is based on the idea of participation in power and in decision-making. Therefore, if we achieve this, the current political system in Iraq will convert from being a source of daily life problems for Iraqis because it cannot solve the increase of social problems, marginalizing citizens, imposing arbitrary decisions and protecting the thieves to become a method to resolve them.