Labeling Turkish Political Parties
July 12, 2012 § 2 Comments
Issandr El-Amrani has a terrific post over at The Arabist on the various labels that people assign to Arab political parties, and he makes the case that there is too much inappropriate conflation between different types. For instance, he says that all non-Islamists in the recent Libyan election were dubbed as liberals, when in fact that group included many parties and that were neither economically liberal or socially liberal. Similarly, secularists and liberals are often used interchangeably, when in fact secularists might be moderate Islamists or decidedly non-liberal conservative felool. He also argues that the term Islamist is overly broad (an argument that most knowledgeable observers have made and would agree with) but dives down even deeper than the Salafi/non-Salafi divide, asserting that in Egypt one can speak of Ikhwani Islamists, Salafi Islamists, and Wasati Islamists. He has a lot more in there, and you should go read the whole thing for yourselves.
It got me thinking about Turkish politics and the labels that outsiders tend to use with regard to Turkish parties. You almost universally see the AKP referred to as Islamist, but this is wrong in many respects. To begin with, the AKP itself rejects the Islamist branding, and looking at virtually every other Islamist party in the world, it is easy to see why. The AKP does not advocate for disbanding the secular state or legislating according to the principles of sharia, and it has not made any overt moves to do so. The AKP governs not as an Islamist party, but as a secular party whose members are personally devout. The fears that many expressed upon the AKP coming to power in 2002 have not come to pass, and even if the party has led the way toward a more visibly pious or conservative Turkish society, nobody can credibly argue that it has done this through legislative government action. Compared to Arab Islamist parties, the AKP is not even in the same ballpark, and should reasonably be characterized as a socially conservative party rather than a religious one. Prime Minister Erdoğan won himself no Islamist fans in Egypt when he traveled there last fall and lectured a Muslim Brotherhood audience about the vital need for a secular state, which is a strange move for the head of a supposed Islamist party to make.
Similarly, the terms secular and liberal have not traditionally coincided in Turkish politics. The current incarnation of the CHP under Kemal Kılıçdaroğlu has tried to remake itself as a socially liberal party, but historically the CHP’s fealty was to Kemalism above all else. Atatürk and Inönü were not liberals in the sense we use the term today although they were (to turn a phrase) religiously secular and carried out socially liberal reforms that conformed with their secular vision, and the CHP and other secular parties abetted much illiberal behavior on the part of politicians and the army. Turkey’s military coups were carried out by staunch secularists, but the coups were the very apotheosis of illiberal behavior. The 1982 constitution enshrined military-imposed secularism basically at gunpoint (yes, I know that there was technically a referendum, but that was not exactly what we would call a free and fair election free from coercion), which may have enshrined principles that we associate with liberal governance but was certainly not a liberal document. The nationalist party, the MHP, is also a secular nationalist party that is not a liberal one, and thus the secular-liberal fusion that we are used to in the West does not apply to Turkey quite so neatly.
None of these ideas are new, but they bear repeating. It is considered common knowledge in most of the world, and even within some quarters in Turkey, that the AKP is Islamist, which is what drives much of the talk about applying the “Turkish model” to Arab states where Islamist parties are strong. It is also assumed that any secular parties in government will automatically be less authoritarian and more committed to liberal democracy than the AKP appears to be at times. Both of these assumptions are fallacies, and those of us who work on Turkey might want to take El-Amrani’s words to heart and be a lot more careful about the terms we use and what those terms imply when we discuss Turkish politics.
Abortion And The Americanization of Turkish Politics
May 30, 2012 § 2 Comments
A politician blasting the media for keeping alive a story that he believes should be put to bed, courting controversy in order to change the topic from one that is politically damaging to one that is potentially more favorable, curtailing women’s rights in order to appeal to more socially conservative voters, using abortion as a wedge issue…I’m pretty clearly describing American presidential politics in the 21st century, right? In this instance, the above events are taking place in Turkey and are being orchestrated by Recep Tayyip Erdoğan as a way of changing the conversation away from the Uludere airstrike that killed 34 Kurdish civilians and for which the government has not apologized and has been dragging its heels to investigate. In fact, the Uludere airstrike has been such a thorn in Erdoğan’s side that he has decided instead to start a grand national debate on abortion, which he sees as being far less fraught with danger for him politically and which speaks volumes about the government’s resolve to sweep Uludere under the table.
Erodğan’s frustration at the way the Uludere strike has continued to dog him for months was clearly evident last week, when he said that the government has done all that it can do and that steps to compensate victims’ families amount to a de facto apology (incidentally, Erdoğan has not been willing to grant the same leeway to Israel that he is requesting for himself). He also accused the opposition, the PKK, “Jewish lobbies,” and the Turkish media of unnecessarily keeping the story alive and exploiting the issue, while complaining that the civilian deaths have taken the focus off the fact that smuggling is illegitimate activity (the airstrike victims were smuggling gasoline and cigarettes across the border and were mistaken for PKK terrorists). The day after making these comments to reporters, Erdoğan told those gathered at the AKP’s Women’s Congress that abortion was murder, and that those media members who “live and breathe Uludere” should take note that “every abortion is an Uludere.” Predictably, the controversy has moved away from the Uludere strike itself and is now firmly ensconced on the fact that Erdoğan would compare abortion to civilian airstrike casualties, and Erdoğan ensured yesterday that the conversation would stay on abortion by announcing plans to pass legislation limiting abortion and and possibly prohibiting it altogether along with attacking c-section deliveries as part of a foreign plot to weaken Turkey by limiting its population. Needless to say, the media focus on Uludere is over for the moment.
This is all very smart domestic politics for Erdoğan. While abortion is not such a hot button issue in Turkey as it is in the U.S., taking the stance that he has is a win-win for the prime minister. On the one hand, it is not going to cost him any voters or support since nobody has ever voted for Erdoğan under the illusion that he is a social liberal. In fact, this plays well for his core base of supporters who are socially conservative and economically (neo)liberal; the abortion issue is not going to affect Turkish trade in any meaningful way and it reinforces Erdoğan’s commitment to “traditional” values. In addition, the abortion uproar has been a masterful way for Erdoğan to change the conversation and let him get back to controlling Turkey’s political discourse. Erdoğan’s domination of Turkish politics is no accident and people should not underestimate his political instincts. Using controversy to change the subject, demagoguing opponents, and adopting hardline positions on social issues will be familiar to anyone who follows American politics, and Erdoğan is in many ways an American-style politician. While the Uludere controversy is not dead and buried for good, the recent furor has subsided and it appears that Erdoğan has weathered the storm successfully.
In addition, this whole thing suggests a hardening stance on the Kurdish issue just as the constitutional drafting process is getting underway, which is disappointing to say the least. Erdoğan has held fast to his position that he will not issue an apology over Uludere, and he and members of his government continue to make insulting remarks about the victims and imply that they were connected to the PKK. I and others have noted the importance of dealing with the simmering resentments of Turkey’s Kurdish population in the new constitution by allowing them to become full members of the Turkish polity without forcing them to abandon their language or cultural heritage, and the treatment of Uludere does not inspire confidence that this will be the case. If Erdoğan and the AKP join hands with the MHP in an effort to ram through hardline provisions on the Kurds that do not have the consensus of the entire political spectrum, the new Turkish constitution will eventually come to be as much of an obstacle for Turkey’s further political maturation as the current one.
Turkey’s Jews
March 23, 2012 § Leave a comment
This FP essay from a Libyan Jew about his desire to return home and rebuild the Libyan Jewish community, which is literally non-existent, has been making the rounds, and it got me thinking about the Turkish Jewish community, which has between 15,000 and 25,000 people depending on whom you ask. I got to spend some time with Istanbul’s Jews right after the Mavi Marmara incident when I was there doing research in 2010, and the community was understandably skittish and on edge. On the one hand, many Turkish politicians and editorialists took care to make a distinction between Israel and Jews and stress that Turkey’s Jews were not to blame for Israel’s action, but this is something that is easier said than done and Turkish Jews often felt that the distinction was lost on many people. The community had long taken extra precautions – synagogues, including the one on Büyükada, are surrounded by barriers, blast walls, and have armed checkpoints at the entrances – but everyone was on higher alert than usual that summer.
One of the things I found particularly interesting was the perception that Turkey was on its way to becoming like Iran and would soon be a theocratic state. As an impartial outside observer and particularly as one who studies Turkish politics and foreign policy for a living, this contention seemed absurd to me but to Turkey’s Jews it appeared as if the AKP was moving in that direction. Some of them spoke about the way in which Erdoğan initially embraced the Turkish Jewish community, going so far as to be the first Turkish PM to visit Turkey’s chief rabbi in his own office following the synagogue bombings in 2003, and how his actions and especially his rhetoric had dramatically changed following his 2007 reelection. They also talked of seeing many more veiled women in Istanbul and more open hostility toward Jews in the streets from random Turks. What was so fascinating though is that a number of them volunteered to me that they had voted for the AKP over the CHP and would do so again. The rationale was that things would be worse for the Jews with the CHP in power because they are secular nationalists who do not understand religion, and while the AKP is a Muslim party, it respects religion in general whereas the CHP does not. Some Jews were also wary of the CHP’s burgeoning ties to far-right parties such as the MHP.
Another observation is that Turkish Jews felt a strong connection to Turkey and were more ambivalent toward Israel than, for instance, American Jews. Many Jews are emigrating to Israel from Turkey, but they seem to feel that their hand is being forced since they don’t feel comfortable any longer and that their strong preference would be to stay. Some told me of their certainty that they will make aliyah at some point in the future, but they didn’t appear to be terribly excited at the prospect. This is understandable in light of the fact that Turkey’s Jews have been there since they were expelled from Spain during the Inquisition, and many can trace their roots all the way back to the 15th century. When your family has been in a place for centuries, uprooting to go anywhere else is traumatic. Hopefully, Turkish Jews will feel comfortable remaining where they are, as strong Diaspora communities are the historical backbone of Jewish survival, and those that choose to leave will do so because they genuinely want to rather than feeling as if they have to.
