provide accurate definition of Lebanese citizenship and worked off a definition created by the Ottoman Empire defining it as a presence in Lebanon during August 1924, the last time when it would have been recorded. This made it difficult to assure that the resulting ratios produced by the census were entirely accurate to the demographics of the population. Because of this, some argued that the census itself was biased, that it was created with the intention of maintaining a status quo representation of Lebanon as a Christian nation and helped maintain the power of the current elites. This becomes increasingly important as the 1932 Lebanese census became the basis for the creation of all of the ratios defined within the National Pact, perpetuating power of the Maronite Christians within the government in Lebanon. Because Maronite Christians were more closely aligned with the French government and French interests in Lebanon, many feared that their subsequent power and the establishment of the National Pact assuring Lebanese independence was done with purpose to adhere to French interests. Introduction and reception The National Pact was first introduced to the public on October 7th, 1943 by Riad Al Solh in his ministerial declaration in attempts to present a uniquely Lebanese identity, separate from both the western and the eastern worlds. They chose to depict the National Pact as a representation of the fundamental base for shared belief between the different sects of Lebanon. Additionally, the elite reiterated that this was the only way Lebanon could attain independence and that though Sunnis may be unhappy with the lack of union with Syria, the definition of Lebanon as an Arab state is the best form of compromise. Unfortunately, for the Lebanese elite, however, this was no guarantee that the public would receive it well. The assumption that the Lebanese public would immediately support the National Pact simply because of the elite consensus was not an accurate one. Generally, there continued to be dissenting voices towards the Pact throughout its establishment, none of which taking hold to create any legitimate change to the government it put in place. Though this dissent did exist amongst various groups, the established system was generally tolerated by most sects, until 1958 when the threats to the National Pact in tandem with other political conflict lead to disruption of the order that the Pact had established in Lebanon. Implications Immobilism It is argued