An Historical Perspective on Fundamentalist Media: The Case of Al-Manar Television

During a social gathering among fellow Lebanese, a friend greeted the twenty-first century with the phrase "welcome to the age of globalization. " While it is common knowledge that globalization has always existed in many forms, what point was my fellow countryman making? Were we celebrating progress and development, or was it simply a cynical comment about globalization in the Middle East? Chan and Ma note that the globalization debate centers between two polar views: one considers the world economy as triumphant; the other regards it as Western imperialism. Either way, it is a struggle for local cultures to assert their autonomy (Chan & Ma, 2002). Sinclair et al. present the tension that ensues in the globalization of media. This tension exists along the axis of homogenization and heteroginization between identities of local and external influences (Sinclair, Jack, & Cuningham, 1996). The West has a long history of interest in the Middle East, both political and economic. Locals in the region perceive the West as a predatory exploiter of Arab resources and riches. In the mid-twentieth century, this exploitation took the form of military colonial presence. Currently, the region is overwhelmed with a deluge of Western cultural products, a more subtle form of exploitation (Azb, 2002; Saleh, 2001). These products are not merely entertainment; they subliminally promote values advocating secularism, modernity, and capitalism. A one-way flow of cultural products from the US dominated the global television scene throughout the latter half of the twentieth century (Sinclair et. al., 1996). As many Arab media scholars note, local communities are concerned that Western values and messages target the fabric of heritage and culture (Armbrust, 2000; Boyd, 1999; Dajani, 1992; Kazan, 1993; Kraidi, 1998; Sakr, 2001). Zionist plans came to fruition under the British rule causing the displacement of the Palestinian people. The Palestinian Catastrophe of 1948 (as Arabs call it) took place with the blessings of the Allies. These events initiated animosity against the West among Muslim communities. Anti-Western sentiments grew deeper among these groups as Israel invaded Lebanon. Hizbollah (The Party of God) was one of the most active in terms militarily operations and social services. Almost a decade after its inception, Hizbollah discovered the power of the media. The party launched a television station, Al-Manar (The Beacon), to promote its ideological and military goals. Al-Manar gained widespread support in Muslim households (Shiite, more specifically) in Lebanon and the Arab world. The station disseminated information about Hizbollah's military actions and catered to communities resisting cultural influence and upholding Muslim beliefs. How was the channel able to appeal to so many viewers in the region? What tools did this station use in order to achieve such success? To answer these questions, this paper will explore the historical settings, the changes in Lebanese society, and the rise of media in Lebanon that gave Hizbollah the impetus to create Al-Manar. The discussion will trace the origins of conflict in the Middle East to the colonial influences that left the region "politically traumatized" (Hoagland, 2006). Finally, this paper will discuss the means by which Al-Manar has provided its public with an alternative mouthpiece for Hizbollah and its supporters. Historical Background According to Salibi (1998), "for any people to develop and maintain a sense of political community, it is necessary to share a common vision of their past" (p. 216). Not only did the various Lebanese communities see their past differently, they also imagined very contrasting futures. For centuries, different groups saw very divergent historical narratives. For more than three hundred years, the Ottoman Empire reigned over the region. Having bet on the wrong alliance, the Ottoman rule collapsed after the First World War. …