SUNNI AND SHI’I SECTARIAN VIOLENCE IN IRAQ DURING THE RECONSTRUCTION PERIOD (2003- 2005): IMPLICATIONS FOR DEMOCRACY AND DIALOGUE

Abstract

This dissertation analyzes the Iraqi reconstruction period, including two pivotal moments in 2005, the ratification of the new constitution and the democratic elections, to examine issues of identity and sectarianism in Iraq. The following analysis will assist in the demystification of Iraqi sectarianism, understood to be the manifestation of an identity struggle between Sunni and Shi’a groups within Iraq, and connect this phenomenon to issues of hegemony and democracy. The discussion of Sunni and Shi‘i relations in Iraq as it relates to the Iraqi reconstruction period involves numerous areas of discipline including politics surrounding the invasion and occupation, the history of Iraq, democratic principles, secularization, democracy, and its role Islam, and of course sectarianism to name a few. These topics are supported by King’s theory of postcolonialism, aspects of Geertz’s understanding of nationalism, and Weber’s connection of power and status. The impact of the 2003 invasion of Iraq will be understood in reference to Mark Juergensmeyer’s theory of cosmic war which he offers arises when symbols become deadly and the struggle for identity becomes so intense the thought of losing this conflict is unimaginable, therefore manifesting in a conflict that cannot be solved by Western political means. Furthermore, this dissertation addresses the role secularism plays in drafting of the 2005 Iraqi constitution and the following elections. Religious violence is nothing new, and in fact it often has little to do with religion itself; rather it’s a question of political and identity representation and identifies religious violence as a tool to gain power; it is through this lens that this dissertation positions sectarianism. This dissertation provides the groundwork for future projects which highlights the truth of American bias and identity issues while using sectarianism in Iraq as a case study for debunking the myth that religious conflict is prevalent in Islam due to the backward nature of the religion and suggests how dialogue might be useful in this instance.