The nature of Arab society in general, and Iraqi society in particular, tends to be nomadic, dominated by social customs and traditions that have been passed down through the generations, some of which have recognized positive qualities, such as courage, hospitality, good treatment, respect for neighbors, and helping the weak, among others. At the same time, some of these customs tend towards violence and conflict, and are incompatible with all kinds of developments in various aspects of life and with the requirements of the age of technology and modernity. This leads to a kind of clash between those who want to cling to and remain within the circle of tribal customs and those who want to move towards a civilized life and keep pace with developments. Therefore, we see that in Iraq in general, and in the province of Maysan in particular, tribes have played a prominent role at various times, whether in revolutions and uprisings, in establishing security in some areas, or sometimes in assisting the state in uncovering conspiracies and handing over wanted persons to justice. However, there is a well-known equation: when state institutions weaken, the tribal system strengthens and becomes their substitute, and vice versa. Throughout contemporary Iraqi history, this equation has held true, with the exception of some cases in which the state has resorted to the tribe to gain its support, especially when threats to the ruling regime emerge from opposition political parties or protesters from the general public. As for tribal problems, conflicts, and fighting between some tribes, they have become a common and recurring phenomenon, with Maysan becoming a theater of fighting, to the point where heavy and medium weapons are being used, posing security and social risks and disasters. It also leads to the loss of lives, the terrorization of peaceful families, and the killing of people who have nothing to do with the conflict.  

General Framework of the Study and Its Basic Concepts

Theoretical Framework of the Study

The Problem of the Study: Choosing a research topic or problem is not an easy task that a researcher can carry out without intensive and meticulous intellectual and scientific effort [1]. Therefore, our topic was chosen after intellectual and scientific effort based on the researcher's scientific observations, which played a prominent role in choosing and studying the research problem. One of the most important characteristics of objectivity and the scientific method is that it usually begins with observing reality [2]. The problem of tribal conflict began on a scale never before seen in society after the overthrow of the political regime in Iraq in This change led to a loss of official control and an inability to impose force to control members of society. Although some members of society maintained their balance of behavior by resorting to the tribe to protect and defend their interests, the tribe became the dominant force in society instead of official law.

After 2003, tribal conflicts increased in Maysan province, as did the frequency of armed clashes between tribes, resulting in deaths and injuries among members of society. The general situation and social, political, and economic life deteriorated, and new behaviors previously unknown in tribal conflicts, customs, and traditions emerged, including the burning of houses writing warning phrases such as "Beware, blood is wanted" on the walls and doors of houses after closing them, and displacing their inhabitants to distant areas. This led to the disintegration of society in Maysan province with the emergence of the tribe with force and the imposition of its authority, It became a cultural concept that individuals in society dealt with in all aspects of social and political life, and it emerged as an authoritarian force over society, controlling their fate instead of the law and the state. All these issues and others raised several questions, including: 

• Does tribal conflict lead to changes in the structural relationships of society

• Has the weakness of the state and the law contributed to the emergence of the tribe in its current form

• To what extent do tribal conflicts affect the security and stability of Iraqi society

• What role do elders and dignitaries play in resolving recurring tribal conflicts in the province

• How do the official authorities deal with tribal conflicts and the disputing parties

• What are the causes and factors leading to tribal conflict

Importance of the Study

The importance of the study can be divided into two parts:

Scientific importance

• Describing and analyzing the causes of tribal conflict in the research community is a general goal that seeks to increase scientific and theoretical knowledge

• This study represents a pioneering scientific attempt to fill the gap in Iraqi studies, and the researcher hopes that the results of the current study will constitute a new addition to the knowledge of the causes of tribal conflict in Iraqi society

Practical and Applied Importance

• The study of the causes of tribal conflict seeks to provide practical and applied knowledge through field research, revealing the phenomenon, its causes, and the factors that influence it within the study community

• It adds a new study to the field of cultural anthropological studies

Study Objectives

• To shed light on the phenomenon of the causes of tribal conflict, its role, and understanding its implications and impact on the social structure of society

• Identify the structural changes caused by tribal conflicts in the structure of Iraqi society

• To understand the role of tribal elders and dignitaries in dealing with tribal conflicts and to identify ways to resolve them

The Explanatory Theory of the Study

Ibn Khaldun's Theory of Conflict: It seems that Ibn Khaldun's intense interest in tribalism and tribal conflicts has been subject to numerous interpretations by writers, commentators, and specialists, including Dr. Sadiq al-Aswad, who attributes this interest to the fact that Ibn Khaldun witnessed the complex Arab and Islamic societies of his time disintegrating and deteriorating, sweeping away with them all the political institutions that existed within them. Meanwhile, the Arab tribes, being societies with a special system, remained united and preserved their cohesion and energies in solidarity, standing firm in the face of the external pressures and dangers that threatened them [3]. In other words, Ibn Khaldun saw the manual tribe as the only human cell that succeeded in preserving its purity, entity, and cohesion amid that historically turbulent atmosphere. Therefore, Yves Lacoste says: "The Bedouins are the only founders of the state because of the close solidarity between all members of the tribe [4]. The term "tribalism" was not coined by Ibn Khaldun; it was commonly used in the Arabic language, especially after Islam, which shifted its meaning to refer to conflict, strife, division, and aggression. a divisive call based on one group fighting another in cases of conflict and strife, which fuels the fire of discord and ignites war between tribes. This rivalry and tribal conflict did not always aim to establish justice or redress injustice, but rather to support the fanatic, whether he was the oppressor or the oppressed [4]. The phenomenon of conflict and tribal fanaticism was accompanied by the bias of individuals belonging to the same tribal group to support each other in situations of hardship with the second natural environment. In such environments, kinship ties bind relatives to provide assistance to each other against other groups, leading to the formation of firm expectations among each of them that they will find support, assistance, and help from their relatives when needed [5]. This is especially true in times of conflict or war with other external groups, when individuals receive support from their clan or tribe regardless of their role or degree of involvement in the conflict. Ibn Khaldun believes that the conflict and tribalism generated by kinship are strong and intense in the lives of nomads, but lose their power in urban life [6]. For this reason, Ibn Khaldun's concept of tribalism is synonymous with the tribe, as it is based on lineage, whether real or imagined, while in reality it is based on conflict and struggle for survival within the framework of tribal unity and solidarity among its members, combining the material and moral interests that constitute the tribal personality and confirm its existence [7].  These kinship relations and alliances between tribe members often lead to differences between tribes and frequently cause fierce competition, conflict, and disputes over resources and livelihoods, which gives tribal and clan societies a character of constant and ongoing conflict [4]. As for deterrence and leadership, Ibn Khaldun emphasized that transformations in human society may be linked to the concept of power, which has become a system of concepts, particularly the concept of deterrence, which is considered the real deterrent capable of repelling aggressors or aggression. It means a commitment to establishing society and then civilization, and it is of utmost importance for achieving political relations, as it is the king's and the political elite's ally [8]. Since deterrence is imposed by the necessity of human society and cooperation to earn a living, and since the means of earning a living differ between the desert and the city, the nature of deterrence differs accordingly. The simplicity of life in the desert makes deterrence natural and instinctive, Bedouins show strong kinship ties and are more cohesive and attached to tribalism than city dwellers. The deterrent is imposed by the aggressive nature of humans, and aggression always depends on strength and dominance. The deterrent is intended to repel this aggression, and it must be a dominant force in the hands of a powerful and overwhelming authority [9]. In summary, Ibn Khaldun believes that conflict in society occurs as a result of three natural factors:

• Tribalism which unites members of the same lineage against any external or internal aggression against the tribe

• Kingdom and sovereignty, based on authority and leadership

• 3 Provision of livelihood and control over economic resources in order to provide livelihood and life movement

Previous Studies

Study by Dr. Abdul Wahid Mishaal Abdul [10]: This study examines the tribal system and the nature of conflict in Anbar province [10].

This study was conducted in light of the social anthropology approach, and its importance lies in that it is a descriptive picture of the nature of the tribal system and tribal conflict in the hot spots of Anbar province. This objective is consistent with the general goal of anthropology, which is to provide theoretical or natural knowledge of the tribal system and its relationship to religious and political systems and the nature of conflict in the province. The aim of the study is to understand the tribal system and the nature of tribal conflict in hot spots. The tools used in the study are direct observation and in-depth interviews, whether related to their daily lives, as well as participation, on the basis of which full integration with the subordinate community was achieved. It was found that the tribal system in Anbar province is one of the most influential systems in social and cultural life, as it is present in both rural and urban areas. The study reached the following conclusions:

• The emergence of the tribe as a political force in Anbar province, competing with the political parties represented by the Sahwa

• There is a conflict between the city's residents and some of the residents of the surrounding countryside

• The urban character of the city is still not completely free from the influence of the tribe and its family and kinship systems

• The city has witnessed a growing awareness of religious behavior and its practical application

The historical approach

The historical approach is defined as the approach that focuses on studying human society by recording its history, civilization, culture, and social events. Since the researcher uses this approach, which relies on the necessary evidence from the closest sources to the events he deals with or addresses in his research, the researcher who uses this approach turns to historical mechanisms, such as documents and sources related to the event or social phenomenon [11]. The function of the historical approach is to identify the historical roots of the phenomenon to be studied at the current stage, in order to understand its social and cultural implications in a coordinated manner. The approach also aims to study social processes with a view to understanding their reality and change, in the sense that the nature of a part cannot be understood except through the social in its historical movement. The historical approach requires the provision of official and unofficial records and documents, and reliable individuals. It does not require a statistical approach, but rather a sample of individuals selected verbally or in writing. Based on their statements and using statistical methods, the researcher can arrive at some conclusions from the facts of the study [11]. Most researchers recognize the importance of the historical dimension in studying a particular phenomenon or problem, but sometimes they fall into the trap of simply narrating and following events, and at other times they neglect the changes that take place in their lives and focus on certain events or factors that are selected in a way that objectively serves a particular ideology or goals [12]. Likewise, the researcher who uses the historical method must know the extent of the objectivity of the sources and writings he reads, as well as the extent of the historian's bias against a society, nation, religion, gender, political party, or any social group [13]. Our study of the past gives us the opportunity to understand the present and then predict the future, i.e., the future of events and social realities that will occur in society. The researcher used the historical method to trace the changes that occurred in the province of Maysan as a result of tribal conflicts between members of the tribal community.

Areas of Study

The areas of study are divided into the following:

Spatial Area

The spatial domain refers to the geographical area in which the research is conducted. The spatial domain in this research is defined as the province of Maysan and its administrative boundaries, as approved by the Ministry of Planning and Development Cooperation. This province is located in the southeastern part of Iraq and comprises 15 administrative units, which are the units that make up the province, including six districts (Al-Amara, Ali Al-Gharbi, Al-Maymuna, Al-Majr Al-Kabeer, Al-Khalah, and Qal'at Salih) and nine subdistricts: Kamit, Ali al-Sharqi, al-Salam, al-Azir, al-Adl, al-Mashrah, al-Khair, Sayyid Ahmad al-Rifai, and al-Rafai.

Temporal Scope

This is the period of time that the field study and data collection took, and what is referred to as the time limits of the research. The study lasted from 2023 to 2025.

Human Domain

The human domain is defined as the community comprising the male and female population identified by the researcher, who also determines the nature of the human community in order to collect the data necessary for the study and arrive at generalizable results [14]. In the current research, the human field includes all members of the human society in Maysan Governorate, numbering 978,000, where the study of tribal conflict is being conducted as an anthropological study in Maysan Governorate.

Data Collection Tools

Participatory Observation: The function of social sciences is usually limited to studying the behavior, actions, and reactions of individuals or groups in society within specific social frameworks, i.e., as social phenomena with objective data that can be observed and studied, which requires a tool for observation and research, namely observation [15]. Participatory observation is one of the fundamental methods used by both social and anthropological researchers. This method is used in field research that requires the researcher to observe a certain number of people and participate with them in order to obtain specific information from them [1]. Participatory observation represents the researcher's efforts and integration into social activity and participation for a period of time, observing community interactions and intensive and focused leadership between the researcher and the community being studied. What the researcher learns through participatory observation is the acquisition of knowledge and information specific to the subject. In this way, the researcher practices techniques of participation and living in the research community and conducts conspicuous observation through interviews, autobiographies, documents, and records [12]. The anthropological researcher who observes and participates in behavior is keen to integrate with the community he studies and observes, so that the situation becomes natural for him and he becomes a natural part of the situation he encounters. If the researcher observes a group lying down in a logical manner, then the researcher must wear similar clothing to them. In order to refer to the ethical obligation of the researcher when conducting observation, the use of participatory observation requires the researcher to reside fully in the community under study and participate with community members in their activities. Through this, the researcher becomes familiar with everything that is hidden and that the research subjects cannot reveal to the researcher. By participating in weddings, funerals, births, and gatherings of elders, the researcher can obtain a great deal of real information about kinship, economic, social, and political relationships in the community under study [16].

Interview:

An interview can be defined as a conversation or verbal interaction between the interviewer (the researcher) and the interviewee, for the purpose of collecting the data needed by the researcher. It is one of the most widely used methods of data collection in many social and human sciences, due to its many advantages, ease of use, and flexibility. Others have defined it as an art that requires skill, experience, and training, which the researcher acquires through practical experience and fieldwork, interaction with the research community, and the ability to understand behavioral motivations, personal characteristics, communication styles, and influence. Therefore, interviews conducted by researchers with members of the community enable them to manage the different meanings of behavioral patterns and relationships between prevailing phenomena (Nasiri, previous source: 45). Interviews for social research purposes are related to our daily interviews, as they are organized and aim to achieve specific goals (Nasiri, previous source: 45). Through the interview, the researcher's position is summarized as being a listener and observer. listening to every word that is said while observing all movements and gestures, whether with the hands or other parts of the body, during the conversation. The researcher must pay close attention to what the interviewee says, and when they pause, help them continue by rephrasing the sentence (Al-Adab Magazine, no year of publication: 471). The researcher used this method to gather a lot of information, relying on the elderly, elders, employees, teachers, and different age groups in the province of Maysan, which the researcher was able to observe directly.

Causes of Tribal Conflicts in Maysan Province

Causes of Tribal Conflict: Conflict and violence have become widespread in the present day. Tribal conflict, in general terms, is any behavior that causes harm to others. It is a phenomenon that has existed since the dawn of humanity and can be divided into two categories. The first is physical violence or conflict, which includes beating, imprisonment, and physical harm of all kinds. The second is moral conflict, which is verbal, such as verbal abuse, insults, or neglect and marginalization. Tribal violence and conflict can be considered aggression practiced by a group of individuals belonging to one tribe against another group belonging to another tribe. In this conflict, all types of weapons and force are used, leading to the deaths of many and the injury of many others. Therefore, we must understand the causes and factors that lead to tribal conflicts. This will enable us to find a solution to the phenomenon and eliminate it at its onset so that enemies inside and outside the country cannot exploit it to ignite strife among the tribes. Among the most important reasons that have led to the spread of tribal conflicts are the weakness of the state and its failure to impose its control over members of society. In this case, the state is responsible for the causes of the conflict. Ibn Khaldun may see in this regard that the state goes through three stages or eras: growth, development, and decline. The first stage is associated with tribalism, which he describes as excessive and obstinate, characterized by support, complaining, and gloating, each without the other. Then there is the stage of kingship, which is an honorable and desirable position, prevailing over all worldly experiences, physical desires, and psychological refuges, often falling into competition. and no one will surrender it to his companion unless he is overcome, so conflict arises and war, fighting, and domination ensue, and none of this occurs except through nervousness, as the Khaldunian state is based on the dialectic contradiction between need and inability, where man's need for food contradicts his inability to provide it on his own, which necessitates cooperation and gathering, This contradicts the nature of injustice inherent in the human psyche and thus necessitates the establishment of the state [17]. Ibn Khaldun's ideas about wars and conflicts in human history are based on the premise that war is natural to humans and that no nation or generation is free from it. We do not know whether Ibn Khaldun meant by natural the instinct of aggression inherent in humans, such as the instinct of animals, or whether he meant that war is a natural thing that humans have been accustomed to since the beginning of the Caliphate until it became second nature to them. According to Ibn Khaldun, the cause of war is the desire of some humans to take revenge on others, and in his opinion, there are four reasons for this revenge:

• Jealousy and Competition: This occurs most often between neighboring tribes and rival clans, in the form of wars over land and natural resources, or to impose control and expand influence

• Aggression: This is most common among savage nations living in the wilderness, because they have made their livelihood dependent on their spears. They do not seek rank or kingship through war, but rather to seize what is in the hands of others by force, because that is their means of livelihood

• Anger for The King and Striving to Pave the Way for Him: This refers to wars waged by the state against those who rebel against it and refuse to obey it, as well as wars waged to establish the state

• Anger towards God and His Religion: This is referred to in Sharia law as "jihad" and can be broadly defined as all types of religious wars or wars that use religion as a pretext for establishing a state [4]. Based on Ibn Khaldun's ideas, we find that Iraq, as a state and society, regardless of the nature of the state and the type of society, through its long historical experience of failure and success in civilization, provides important lessons for its leaders and inhabitants so that they may be on the path of decline and weakness, or on the path of elevation and progress. However, political circumstances, the collapse of the state, and the fall of the regime have led to chaos throughout the country, causing clans to emerge and dominate the political scene, taking the place of the state. One of the informants (a human rights officer, code: 42) mentioned

that there are reasons specific to the state that have caused tribal conflicts to take hold in society. These reasons are:

• The Dissolution of the Iraqi Army and Security Services: After the fall of the Iraqi regime and the US occupation of Iraq in 2003, Bremer, in his capacity as civil administrator of Iraq at that time, made his first decision to dissolve the Iraqi army and security services. This decision was not the result of the occupation authority's recklessness or short-sightedness. as portrayed by a number of experts and decision-makers inside and outside the United States. Rather, it was a smart, deliberate, and carefully planned decision, because Iraq's strength throughout history has been linked to its possession of a lethal national army, and Iraq's continued strength and invulnerability in the face of its enemies would never be possible without such an army. Al-Akhbar reported that what happened to Iraq after the US occupation, especially after the dissolution of the army and security services, was the systematic destruction of its military strength and security institutions, which stirred up religious, sectarian, nationalist, tribal, and clan divisions. This led to numerous political conflicts and disputes, the fragmentation of public opinion, and tore apart its social fabric. This was a deliberate goal of the occupying forces so that Iraq would not regain its health and strength

• The deterioration of the security situation in Iraq is due to several reasons or factors, the most prominent of which, as explained by Al-Akhbari (military expert, code: 43), is the removal of qualified security leaders and their ability to develop security plans appropriate to the current circumstances and the security vacuum created by the overthrow of the previous regime, and the adoption of security plans that are not in line with the nature of the current circumstances and the security vacuum created by the overthrow The removal of qualified security leaders and their ability to develop security plans appropriate to the current circumstances and the security vacuum created by the overthrow of the previous regime, and the reliance on military leaders who have no military experience or qualifications such as academic or military degrees, but who were opposed to the regime. Most of these leaders are from the ranks of the tribes who have shown their loyalty to Islamic parties and movements. They are called "al-Mufis" or "al-Damaj" officers, meaning that they do not have any official documents qualifying them to join the military leadership. They are unable to develop security plans that preserve the regime and stability of the country, which has led to widespread rebellion against the state and the law and a lack of respect for human rights. As a result, tribal conflicts have become rampant

• There are foreign agendas and local fronts seeking to implement an international plan to fragment the tribal structure of Iraqi society. This may be due to reasons including the fear of international and colonial powers of religious authority, considering it a great religious force with the power to thwart the plans of these countries. It is the real front that stopped colonial plans and saved Iraq from engaging in sectarian strife. Perhaps the most important tool on which the religious authority relies is the Iraqi tribes, who obey everything it issues. Perhaps the most prominent example of this, which amazed the world, was the tribes' response to the religious authority's call for jihad al-kafi when Iraq was subjected to a fierce attack by Wahhabi and takfiri forces. Therefore, we see the sons of the tribes rushing to join the ranks of the armed forces in order to protect Iraq, its land, its people, and its holy sites. This response convinced the colonialist countries that the tribes are the striking arm of the religious authority

• Disrespect for the law: One of the informants (lawyer, code: 44) explained that that there are several reasons for the lack of respect for the law, perhaps the most important of which is the weak enforcement of the law by security leaders due to tribal affiliations or courtesy in its application due to the spread of social and partisan favoritism. Consequently, citizens in Maysan province do not feel that there is real state authority or prestige for this authority on the street. This reporter believes that turning to the tribe and resorting to it is better than resorting to the law, because, according to him, the tribe is quick to respond if one of its members needs it, faster than the law, because the law involves lengthy and complicated procedures

• The turning of a blind eye and failure to hold criminals accountable by successive governments in Iraq has led to many negative phenomena in society, even if they are minor, such as the fights that occur on an almost daily basis. If these individuals are not punished and the matter is not dealt with at the outset, it will escalate and grow into a major tribal conflict. The failure of the security forces to hold them accountable provides them with cover and an opportunity to spread crime and tribal rebellion, as the authorities are either lenient with them or unable to perform their duties as required, despite having the necessary equipment and manpower, with more than 29,000 local police officers in addition to the prevailing security forces, not to mention the army stationed in Maysan province. The inability of the security agencies to maintain order and protect the lives and property of citizens has enabled the tribes to exert influence, defy the state, and rebel against it

• Some officials court these undisciplined tribes for electoral gains when running for election, even covering up their behavior and crimes. Political forces in Iraq in general, and in Maysan province in particular, as well as the Maysan Provincial Council and official circles, deal with the tribes on the basis of give and take, favoritism, and compliments in order to secure their votes on election day. As for the reasons specific to the tribe, i.e., the reasons for conflicts for which the tribe is responsible, the news reporter (social reformer, code: 46) told us about the reasons specific to the tribe, which are

Weak Social Control

This refers to tribal law, tribal customs, and tribal traditions, i.e., the rebellion of tribal members and their failure to comply with these rules, coupled with the silence of tribal elders in response to this rebellion due to their weakness and inability to control their tribesmen. When we asked Al-Akhbari (Sheikh, code: 47) about the failure of clan members to adhere to tribal customs and traditions, he replied that in the past, people were simple and respectful of one another, bound by emotion and family ties, and there was no tribal discrimination, such as "you are from this clan and that clan, or my clan is better than yours." Rather, they were bound by friendship and love regardless of their tribal affiliation. However, with the emergence of this generation of young people and the appearance of many elders on the tribal scene, as well as the introduction of social media into society, which has been misused, these factors have caused them to become non-compliant with the original tribal conditions. For example, in the past, a murderer would be handed over to the authorities, receive his punishment, and be sentenced to prison, which meant that tribal problems were few due to fear of the law. Nowadays, however, murderers are not handed over to the state; instead, the tribe hides them in a safe place where no one can reach them, whether from the state or other tribes, because they are protected by their tribe. 

One of the most important and clearly influential factors in conflicts is the widespread possession and distribution of weapons among clan members. The clan now possesses light, medium, and heavy weapons, which it acquired after the collapse of the Iraqi army in 1991, when the clans opened the weapons depots and stole the weapons stored there. Then came the fall of the regime in 2003, which enabled the tribes to acquire weapons through "al-farhoud," or open theft, in the absence of law and the collapse of the state. This led to the acquisition of weapons and the flaunting of them and the power of the tribe in front of the remaining tribes.

Revenge, shame, and name-calling: This is one of the main reasons for the ongoing fighting between clans. If a killing occurs, the tendency toward revenge between clans continues for several years for fear of shame, and the killing between the two sides continues for a period of time. The strange thing is that this tendency remains ingrained and rooted among the members of the clans, even if there is a resolution or separation between the two clans. The conflict can be renewed by the slightest word or action from one of the parties (mocking him), meaning mentioning something wrong with him or sending him a message that you have not taken your revenge from the tribe, which causes the renewal of battles and conflicts between the tribes.

Conflict over tribal leadership: Conflict over tribal leadership is the main factor leading to division and fragmentation within a single tribe. The situation has changed from what it was in the traditional tribal structure, which was divided into clans and tribes with a known leadership, and then into families and households directly linked to the head of the tribe. What has changed, according to the opinions of researchers, and as we know because we are from the province, is that every tribe today is trying to divide itself into several sections. This division is due to competition for leadership or sheikhdom, and it has actually happened, with each of these divisions having its own leadership or sheikh from among its members, without regard for the original leadership of the clan, so that there are now multiple leaders in the branch, and the title of sheikh is given to anyone and everyone. The person we knew two years ago or more as so-and-so or the son of so-and-so, who was named after his mother, has now become Sheikh so-and-so, even though some of them do not have the correct lineage, causing tribal conflict over the leadership of the tribe. An example of this is the tribal conflict that occurred in 2023 over the leadership of the tribe. This rivalry arose after the original sheikh died, leading to a competition between the sheikh's sons and his brothers over the leadership of the tribe, which resulted in the disintegration of the tribe and frequent tribal conflicts between them.

Through the opinions of the respondents and their participation in identifying the causes of tribal conflict, the researcher was able to conclude that there are reasons related to the lack of awareness among tribal members and their failure to recognize the seriousness of tribal conflict and the destruction and ruin it causes to members of society. Among the reasons identified by the researcher are:

• Ignorance and lack of social and cultural awareness and proper moral education among clan members, lack of religious deterrence, and failure to enforce the obligation to enjoin good and forbid evil. Therefore, many people do not speak the truth and are ignorant of matters. They flatter out of ignorance and tribal and clan fanaticism. They do not deter the wrongdoer or support the oppressed, but rather aid the oppressor. This is very common among clans, where ignorance, weak religious and moral commitment, and the spread of negative phenomena are widespread

• Weak media and a lack of programs promoting and spreading the values of peace, love, brotherhood, and compassion, and the rejection of violence through cultural, scientific, and media activities such as television dramas and other programs, warning against tribal conflicts and their impact on society, their negativity and harm to people, and their infringement on individuals' freedom, dignity, humanity, or even their lives. It is the duty of all media outlets to contribute to peace and tranquility in society so that its social structure is preserved and the fabric of social relations between members of society is maintained

Most studies and research indicate a dangerous increase in tribal conflicts in Iraq in general and in Maysan province in particular. This is clear evidence of the government's inability to perform its function of maintaining order, enforcing the law, and taking a firm stand against the encroachment of certain tribal practices and conflicts that represent a major setback to the idea of human development. These conflicts have begun to sound the alarm for all members of society. They often claim many civilian victims and contribute to the displacement of dozens of families in their areas, as weapons have become the dominant language of communication between the conflicting parties. These are catastrophic security and social risks that spread panic and fear, terrorize peaceful families, kill people who have nothing to do with the conflict, and cut off public and main roads, resulting in widows, bereaved mothers, and orphaned children. Tribal violence depends on the nature of the culture of society and on the authority of the law and the extent of its strength and effective influence. In the past, it was justified to seek refuge in the tribe, because it was the closest refuge to which individuals could turn to protect themselves and their livelihoods in the absence of the law. The authority of the law in Iraqi society often competes with the authority of the tribe. The weaker the law, the stronger the authority of the tribe, and the power of the tribe prevails in the absence of the rule of law, so it is relied upon to run the affairs of society. However, the problem of conflicts and fighting between clans has become a prevailing culture in society, and is dealt with by young and old alike, to the extent that heavy and medium weapons are used during fighting, which has disrupted the general situation.

• The leniency or weakness of the law towards criminals and offenders and the failure to hold them accountable, as the saying goes, "those who are safe from punishment misbehave," has been the cause of the spread of crime and tribal conflicts

• The security agencies' fear of the clans' authority and power, and the state's failure to protect them when carrying out their duties and enforcing the law

• Clan issues and their stages, such as the atwa (tribute), its application, the issuance of the qawama (tribute), and the acceptance or rejection of mediation, were the tasks and duties of the clan sheikh, who would work with other well-known figures of prestige and wisdom to calm things down. Today, however, young people carry out these tasks without consulting their elders or seeking their opinion

• Weapons are widely spread among clan members, especially after the fall of the regime in 2003 and the seizure of Iraqi army weapons and military equipment by clan members after its collapse, which has given the clan access to light, medium, and even heavy weapons. The government is unable to confiscate these weapons and limit their spread among the clans

• Tribal vendettas, shame, and name-calling are among the reasons that led to the emergence of conflicts and perpetuated fighting between tribes. Vendettas and enmity between tribes continue out of fear of shame

• The misuse of telephones and social media by some men and women has led to clashes between clans due to scandals, assaults, or the dissemination of videos, exacerbating tribal conflicts

• Illegal money transactions between people have led to uncontrolled greed among clans to obtain large sums of money through usury, burdened some with billions, which led to their inability to pay and the perpetrator's escape, forcing the tribe, under pressure from other tribes, to take responsibility and pay the debts or resort to the use of force through tribal conflicts

• Problems and conflicts over agricultural land, especially land that appeared after the draining of the marshes, and clans competing for it for cultivation

• Tribal conflicts have led to the disintegration of society and strained social relations among the people of Maysan province, with each side lying in wait for the other to take revenge

• The tribes rebelled against the general elders and refused to abide by tribal customs, traditions, and inherited norms, with each group declaring itself an independent tribe

• In most cases, customary law fills the gaps in official law and serves as a successful alternative, filling in the legal voids

• There is widespread rejection in the study community of some of the wrong practices attributed to the tribe, especially some fraudsters and swindlers who exploit the tribe for political and financial purposes

• The research showed that after 2003, the tribe in Maysan province performed several functions, the most important of which was protecting its members from threats and intimidation by some tribes

• The study showed that the community of Maysan province has tribal origins, which is why the tribe enjoys a high status and importance in society

• The tribe in Maysan province plays the biggest role in resolving disputes and conflicts and addressing social problems that affect the community

• The study shows that tribal elders and dignitaries play an important role in resolving tribal disputes and continuously supporting any efforts or mediation aimed at extinguishing the flames of strife and preventing bloodshed

• The research showed that the tribal court is a mini-court that hears ambiguous tribal cases in which there is denial and no evidence to convict either party. Therefore, the court changes the ruling based on the judge's insight, intelligence, and discernment, as well as his courage in issuing the ruling and his knowledge of the truth

• Members of the community in the study prefer to resort to customary tribal law in resolving tribal disputes, rather than official law, due to the ease of procedures, time savings, and speed of finding solutions and ending the problem through tribal arbitration (blood money), unlike positive law, where procedures are lengthy and may not provide a radical solution to the problem

Weak religious and moral commitment among clan members, especially some elders, despite the issuance of numerous statements by religious and authoritative institutions to curb negative phenomena among clans, such as fighting, assault, roadblocks, or firing guns into the air during celebrations and funerals. However, these matters have not been adhered to, and the teachings issued by the religious authorities have not been followed

Recommendations

• Official and unofficial institutions should promote a culture of cooperation, social communication, love, and tolerance among the members of Iraqi society, regardless of their sect, ethnicity, sect, or clan

• State laws must be enforced, and any act that undermines security and order, such as tribal conflicts, must be considered an act of terrorism and prosecuted as such for undermining security, stability, and the system

• The Ministry of Human Rights should promote the spirit of Iraqi culture and apply the principle of peaceful coexistence in Iraq, which is the homeland of all its people, and protect its sovereignty, which is a national duty and the responsibility of all

• Social researchers must conduct studies that review tribal customs and laws that are contrary to morality, Sharia, religion, and the law, and that violate human rights

• The Iraqi Ministries of Defense and Interior should carry out military campaigns aimed at confiscating unlicensed weapons, restricting weapons to the state, imposing its control in resolving disputes, having a clear presence in any conflict that arises, and finding appropriate solutions to it. If the matter proves difficult, the law should be applied to those who violate it in order to guarantee and protect the rights of others

• The Ministry of Interior and security agencies should take strict measures to prevent tribes from threatening police officers and state employees and violating the law, and should not support the security agencies, stand with them, or protect them from any threats that hinder their work

• Work to enforce the rule of law on all segments of society, especially the tribes, and encourage the application of positive tribal customs and the rejection of negative ones

• Work to restore individuals' trust in state institutions by cracking down on anyone who dares to harm state institutions and tamper with the country's security and stability

• Everyone must abide by the terms of reconciliation and tribal customs aimed at resolving disputes through proper channels. Those who violate these terms will be ostracized or expelled from all tribes and will be isolated from society until they feel or realize the mistake and guilt they have committed by rebelling against the principles of reconciliation and customs

• Civil society institutions must promote a culture of peace, tolerance, and coexistence through cooperation with human development programs, social associations, and educational institutions in the provinces

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