If we understand how the Egyptian revolution was misunderstood, we can begin to make sense of the misunderstanding about Syria. There seemed to be a crumbling, hated regime in Syria as well. And there seemed to be a democratic uprising that represented much of the population and that wanted to replace the al Assad regime with one that respected human rights and democratic values in the Western sense. The regime was expected to crumble any day under the assaults of its opponents. As in Egypt, the regime has not collapsed and the story is much more complex.
Syrian President Bashar al Assad operates a brutal dictatorship that he inherited from his father, a regime that has been in power since 1970. The regime is probably unpopular with most Syrians. But it also has substantial support. This support doesn't simply come from the al Assads' Alawite sect but extends to other minorities and many middle-class Sunnis as well. They have done well under the regime and, while unhappy with many things, they are not eager to face a new regime, again likely dominated by Islamists whose intentions toward them are unclear. They may not be enthusiastic supporters of the regime, but they are supporters.
The opposition also has supporters -- likely a majority of the Syrian people -- but it is divided, as is the Egyptian opposition, between competing ideologies and personalities. This is why for the past year Western expectations for Syria have failed to materialize. The regime, as unpopular as it may be, has support, and that support has helped block a seriously divided opposition.
One of the problems of Western observers is that they tend to take their bearings from the Eastern European revolutions of 1989. These regimes were genuinely unpopular. That unpopularity originated in the fact that the regimes were imposed from the outside -- from the Soviet Union after World War II -- and the governments were seen as tools of a foreign government. At the same time, many of the Eastern European nations had liberal democratic traditions and, like the rest of Europe, were profoundly secular (with some exceptions in Poland). There was a consensus that the state was illegitimate and that the desired alternative was a European-style democracy. Indeed, the desire to become part of a democratic Europe captured the national imagination.
The Arab Spring was different, but Westerners did not always understand the difference. The regimes did not come into being as foreign impositions. Nasserism, the ideology of Gamal Abdel Nasser, who both founded the modern Egyptian state and set the stage for an attempt at an Arab revolution, was not imposed from the outside. Indeed, it was an anti-Western movement, opposed to both European imperialism and what was seen as American aggression. When Hafez al Assad staged his coup in Syria in 1970, or Moammar Gadhafi staged his in Libya in 1969, these were nationalistic movements designed to assert both their national identity and their anti-Western sentiment.
These were also unashamedly militaristic regimes. Nasser, inspired by the example of Turkey's founder Mustafa Kemal Ataturk, saw his revolution as secular and representing mass sentiment, but not simply as democratic in the Western sense. He saw the military as the most modern and most nationally representative institution. He also saw the military as the protector of secularism.
The military coups that swept the Arab world from the 1950s to the early 1970s were seen as nationalist, secularist and anti-imperialist. Their opponents were labeled as representing Western interests and corrupt and outmoded regimes with close religious ties. They were not liberal regimes, in the sense of being champions of free speech and political parties, but they did claim to represent the interests of their people, and to a great extent, particularly at the beginning, they earned that claim.
