Do Not Draw Lessons From Turkey For Egypt
July 8, 2013 § 1 Comment
Now that Mohamed Morsi has been deposed in a popularly-backed military coup, the myth of the Turkish model – in which military coups leads to democracy – is once again rearing its head. Things may very well turn out ok in the long run in Egypt (although put me firmly in the pessimistic camp on that front), but looking to Turkish history as an analogy is a mistake. Not only were the circumstances in Turkey very different, but the idea that the Turkish military somehow safeguarded democracy during its interventions into civilian politics is also misguided. I explain why in Foreign Affairs:
When a popular military coup dislodged Egyptian President Mohamed Morsi from power earlier this week, it became fashionable once again to speak of the Turkish model — the country is relatively well functioning, it is Muslim majority but also secular and democratic, and it has a history of military interventions against Islamist-leaning governments that supposedly advanced democracy. The idea that other countries could learn from the Turkish example has been around since the early days of the Arab Spring. It might be tempting for Egyptians to latch onto it now, hoping that the Egyptian military’s actions over the past few days will lead to a similar outcome. And despite the fact that the coup’s immediate aftermath has brought reprisals against members of the Muslim Brotherhood and armed clashes in the streets between the Brotherhood’s supporters and opponents, there are certainly arguments to be made that this particular coup may have a happy democratic ending. But looking to Turkey as an example badly misreads Turkish history and political development. Turkey did not get where it is today because of the military but, rather, in spite of it.
The so-called Turkish model, in which the military provides the space for secular democracy to thrive, is built on the assumption that the decades of military tutelage in Turkey were beneficial. The army, the thinking goes, served as an important check on elected governments until Turkish democracy had matured to the point that it could run on its own. In fact, military rule in Turkey, particularly following the 1980 coup, did the opposite. For one, it brought the torture, imprisonment, and disappearance of thousands upon thousands of Turkish citizens. In addition, although the coup had enormous public support behind it — much like the recent one in Egypt — it did not lead to political utopia. No country can be democratic until there are no unelected bodies with power over elected officials. So long as the Turkish military had the ultimate veto, elected governments had to look over their shoulders, which, in turn, damaged state and civil society institutions. Kemalist judges relied on the army to further their interests, Turkish media became part and parcel of a climate of censorship, and state institutions remained immature.
The argument that the Turkish military was solely out to protect the secular character of the Turkish state is also flawed. Much like the Egyptian army, Turkish officers were looking to protect their place in the system and their own privileges. It is true that the military coup plotters in 1960 talked about rescuing Turkish democracy from religious ideologues, and that they returned power to elected civilians in less than two years. But it is also indisputable that the junior officers who carried out the coup had done so because the government had been neglecting the armed forces’ upkeep, so that it was in a shabby state compared to its NATO counterparts. The 1960 coup was as much about protecting the military’s prime position within the state as it was about protecting the state itself. In the case of Egypt, the fact that the Egyptian military worked with the Muslim Brotherhood until doing so was no longer convenient speaks volumes about whether the army has an ideological agenda, or a self-interested one. The military may not want to govern. But it also does not necessarily want genuine democracy in Egypt.
To keep reading the rest of the article, including the factors that helped push the military out in Turkey but that do not exist in Egypt, click here.
Turkey’s House of Cards Tumbles Down
June 12, 2013 § 6 Comments
The AKP was elected in 2002, and in the decade that it has been in power under the direction of Prime Minister Erdoğan, it has risen to enormous heights. The AKP has received credit for the Turkish economy taking off, Turkey has been viewed by many (whether appropriately or not, and I am on record as voting for not) as a model for Arab countries, and Erdoğan and Foreign Minister Davutoğlu have been frequently and repeatedly lauded as brilliant and innovative thinkers. Whether any of this was correct or accurate at the time is beside the point; what mattered was the perception that Turkey under Erdoğan and his acolytes was, as Foreign Policy put it in 2011, “a regional powerhouse” with “a level of influence in the Middle East it hasn’t had since the collapse of the Ottoman Empire.” Particularly when it came to the Arab Spring, Turkey was seen as the clear regional winner, having avoided any upheaval while touting its version of electoral democracy and pushing an image of itself as an indispensable bridge between Europe and the Middle East and the lynchpin of stability in the region. All the while, Turkey attracted billions of dollars in foreign capital and talked of making Istanbul a global financial center on par with New York and London, opened embassies and consulates all over Africa, massively increased trade with Arab countries, and became America’s go-to regional partner. All of this took a decade, and in the span of just ten days Erdoğan has destroyed an image that took ten years to painstakingly build.
Last month the Center for Strategic Research, which is a think tank affiliated with the Turkish Foreign Ministry, published what it called a conceptual map of Turkish foreign policy under the AKP. It is a 35 page attempt to define what it sees as important foreign policy concepts and terms used by the AKP, and it is simply stunning in its complete lack of self-awareness. In fact, if I didn’t know any better, I would swear that it was not a real report but rather a parody. To take one of my favorite entries, “rhythmic diplomacy” is defined thusly: “Although it has not found an exact conceptual equivalence in international relations theory, rhythmic diplomacy is a specific style of foreign policy practiced in Turkey. It is a tactical activity that envisages simultaneously and harmoniously using diplomacy in different fields.” In case you are still confused, there is a quote from Davutoğlu purporting to explain it. “What is meant by rhythm is the co-existence of mobility and harmony. If there is mobility but not harmony it might lead to chaos. Unnecessary leaps might bring along unnecessary risks. However, if you have rhythm but no mobility than you will not make any progress. There needs to be mobility as well. Yet, if you desire for the perfect harmony and wait for it there will be no mobility.” Confused? You should be, although this combination of arrogant assertiveness and meaningless pablum is what Davutoğlu has ridden to widespread international acclaim and a reputation for unparalleled brilliance.
Other gems include lines like, “Being an order-building actor has been said to be one of the methodological macro-level objectives of foreign policy in the AK Party era.” Or asserting that Turkey has successfully pursued a win-win strategy when it comes to Cyprus. Or describing Turkey as a “wise country” which “is listened to on global matters, who predicts incidents in advance, takes precautions against these, and produces solutions for them.” Or the fact that despite the sheer volume of self-serving nonsense contained in its pages, the very first term defined in the paper is self-perception. A couple of weeks ago, some good friends – who are all veteran Turkey analysts – and I got a good chuckle out of mocking the report, but just stop for a moment and reflect upon how even more insane this stuff sounds in light of what is going on in Taksim, John F. Kennedy Avenue in Ankara, and other places around Turkey where the police are wreaking havoc on protestors and civilians of all stripes. Once Christiane Amanpour and Richard Engel are reporting live from Istanbul in gas masks while the world watches the Turkish police storm Taksim Square on the orders of the government – and after promising not to touch any of the protestors in Gezi Park, no less – your claim to be some sort of exceptionally wise country and model state is pretty much destroyed.
Perception matters a great deal in world politics, but in Turkey’s case perception has been even more important, as it fueled Turkey as a figurative growth stock all the while masking some very serious problems. As should now be clear to everyone, Turkish democracy is not nearly as robust as the government wanted the world to believe. Turkey under Erdoğan has had a real problem with creeping authoritarianism that is looking a lot less creeping every day. And yes, the problem is authoritarianism and not Islamism. This has been a recurring theme for me, as lots of people have a hair trigger when it comes to any action on the part of the AKP that has a whiff of Islamist rationale behind it while glossing over the much larger issue, which is garden variety autocratic and illiberal behavior.
On a related note, Michael Rubin somehow accused Aaron Stein and me of “dismiss[ing] the erosion of liberty in order to stay on the correct side of political correctness” because we interpret Erdoğan’s alcohol bill as more a problem of authoritarian instincts than a problem of Islamism, and says that since the protests have started – which Rubin implies are being driven primarily by the alcohol bill – “there has not been subsequent introspection about why they were so anxious to dismiss a repression which so many Turks so clearly felt and which so many now protest against.” First, if Rubin genuinely believes that the protestors in the streets are primarily motivated by an alleged Islamist turn by Erdoğan and the AKP, then I have serious doubts about whether he has actually spoken with anyone in Turkey over the last two weeks. The alcohol bill is certainly a factor in these protests, but it is one factor of many, and anger over a majoritarian theory of governing, mistreatment of minorities, crony capitalism, rampant over-development in Istanbul, and most importantly police cracking heads in the service of clearing environmental protestors out of Gezi Park have absolutely nothing to do with backlash against Islamism. I’d urge Rubin to read today’s post from Zeynep Tufekci, who has spent days interviewing Gezi protestors and has catalogued their complaints, which have nothing to do with religion or Islamism. Second, if Rubin thinks I have dismissed Turkish repression, it is glaringly obvious that he has never read a thing I have written. He might want to try this or this or this, or perhaps he might want to check out “subsequent introspection” such as this widely read piece. *Deep breath* And now back to your regularly scheduled programming.
Turkish economic growth has been driven by foreign borrowing and increasing reliance on energy imports from Russia and Iran, which have led to an over-leveraged economy and a structural current account deficit, neither of which have any prospect of abating in the near future. There is a civil war taking place right across Turkey’s southern border, and not only is it not going to end any time soon, the Turkish military is in such a sorry state as to be unable to respond to the downing of its aircraft or to stop the Syrian military from shooting across to the Turkish side. These are all problems that have existed in one form or another for some time, but now that Erdoğan has decided to go postal on his own citizens, it is going to be a lot more difficult for Turkey to paper them over.
Turkey is about to see its foreign financing disappear as the perception of Turkey as an island of stability goes up in a cloud of tear gas smoke. The enormous building projects designed to attract the 2020 Olympics are now going to be used solely by Istanbul residents, since not only will Turkey not get the Olympics but regular tourists are going to stay away in droves. Erdoğan and Davutoğlu can also forget about hosting various foreign conferences, as Western countries are going to elect to forego the optics of meeting in a country where protestors are being dubbed as marginal terrorists. The next time that Davutoğlu insists that Turkey isn’t a model for anyone while actually implying that Turkey is indeed a regional exemplar for Arab states to emulate, who is going to take him seriously? The next time Erdoğan crows about how the European economy needs Turkey more than Turkey needs Europe, who isn’t going to dismiss him out of hand? What Turkish diplomats are going to have the gall to seriously talk about Turkish democracy as a genuine success story? All of those issues that Turkey was able to largely keep under wraps by painting a portrait of a country on the rise, a country with a vibrant economy and a vibrant democracy and a vibrant diplomacy, are now about to be exposed to the world.
I wrote last week that Erdoğan isn’t going anywhere and that these protests are not going to dislodge him, and I am confident that is still the case. When this is all over, Turkey is still going to be stuck with its prime minister, for better or worse. But that does not mean that what is taking place is inconsequential; indeed, the long run consequences of the last few days are potentially devastating. Erdoğan has taken the conscious decision to pursue a strategy of solidifying his base and pitting it against everyone else in an us-versus-them rhetorical battle. He has dismissed the people in the streets as marginals, hoodlums, foreign agents, international provocateurs, parasitic financiers, and any other derogatory term that he can come up with. He is quite clearly trying to mobilize his supporters by acting as if his opponents are attempting to carry out a civilian coup, and by repeatedly refusing to stand down and instead upping the ante with tear gas, truncheons, water cannons, and endless tone deaf insults, he is beginning to tear the country apart. There are numerous cleavages in Turkish society that run along fault lines of religious-secular, rural-urban, conservative-liberal, rich-poor, and Sunni-Alevi-Kurdish, to name just a few. Some of these have been more under wraps than others, but this brings them all to the surface in a way that will be difficult to undo. After the government’s over the top and appalling response to the protests, the AKP won’t be able to command half of the votes anymore come the next election, and neither will it be able to run on the economy after what I think is about to happen. What this means is more of an appeal to people’s base instincts, more nationalist rhetoric, more pitting one group against another. I think we are in for a return to a distinct past flavor of Turkish politics, and not one that has ever ended well. Turkey’s house of cards has fallen down, and everyone can now see what Erdoğan has been holding.
Egypt Is Adopting A Turkish Model After All
December 12, 2012 § 5 Comments
As Mohamed Morsi continues his campaign to push through a referendum on the Egyptian draft constitution at all costs, it is increasingly clear that Egypt is emulating a Turkish model, but not the one it might have intended to emulate. I wrote last week about the danger of Egypt falling into the same pattern as Turkey when it comes to military interventions in civilian politics, and while that may indeed come to pass, it is still too early to tell. The new Muslim Brotherhood-dominated government is, however, following Turkey down another path. The Turkish model that Egypt has already begun to mimic is one of an alternate, yet just as unsavory, variety, which is the government’s adaptation of the very same authoritarian strategies of its predecessors despite formerly being victimized by those very same strategies and tactics. It requires a sort of historical amnesia to do to your opponents what was previously done to you, and while in Turkey this took a little more time to play out, in Egypt it is happening at lightning speed.
Turkey’s more authoritarian bent during the last five years or so of AKP rule has manifested itself primarily in restrictions on speech and targeting journalists, politicians, and others for expressing opinions outside the bounds of what the government deems to be acceptable. Turkey has more journalists in prison than any other country in the world, and more recently there has been controversy over Prime Minister Erdoğan suggesting that prosecutors should take action against a soap opera depicting the life and times of Suleiman the Magnificent and over a fine levied against a private broadcasting station for airing an episode of The Simpsons deemed to be blasphemous. Erdoğan’s beef with the soap opera, Muhteşem Yüzyıl (The Magnificent Century in English), is that he does not like the stylized description of Suleiman’s life as an endless parade of battles and harem trysts, and he threatened to have production shut down by saying, “Those who toy with these values should be taught a lesson within the premises of the law.” One of the AKP MPs followed up by introducing a bill that would ban the show along with establishing guidelines for filmmakers to conform with Turkish moral values. What is surprising about the heavy emphasis on targeting objectionable speech is that this is precisely the tactic used by previous governments and the Turkish military to go after current AKP members in the past. As pointed out by the blog Atatürk’s Republic, “Having been born, raised and educated in a society which accepted and even welcomed a certain level of state media control, the leadership of the AKP has now begun to echo their secular predecessors, almost in spite of themselves. After all, Erdogan himself spent nearly a year in jail for a speech crime.” The hypocrisy of Erdoğan, who was imprisoned for four months (although sentenced to ten) for reading a poem at a rally that the state deemed as a violation of the law against inciting religious hatred, now going after others for speech that offends his values carries a large degree of irony, and is part of a pattern of the AKP resorting to the same tactics as its predecessors used on it to punish action that it does not like.
In Egypt, Morsi has taken this lesson and run with it. For years, Muslim Brotherhood members were subject to torture on the part of the Mubarak regime intended to elicit false confessions and uncover hidden evidence of foreign conspiracies. During the uprising against Mubarak in January 2011, opponents of the regime were detained, beaten by plainclothes thugs bussed into Cairo from other parts of the country, had their wallets and phones confiscated while being tortured into confessing that they were being paid to demonstrate, and Mubarak would give speeches alleging foreign hands trying to break the sovereignty of the state and how it was up to him to hold firm and protect Egypt from outsiders. And yet, last week this scenario played out identically except that it was Muslim Brotherhood thugs rather than felool baltagiya doing the detaining and beating, and it was Morsi giving a speech decrying the nefarious influence of foreign conspirators determined to bring down Egypt. It was Morsi threatening to reinstate martial law and claiming that “temporary” emergency measures would be necessary to restore order and calm. If I put up two articles side by side, one from January 2011 and one from last week, and removed all named references to the actors involved, you’d be hard pressed to tell which article was from which time period, and yet before it was Morsi and the Muslim Brotherhood (among others) being repressed and now it is Morsi and the Muslim Brotherhood using the exact same playbook to do the repressing.
The reason this happens is simple. Like I wrote about military intervention last week, existing institutions constrain the range of available political outcomes, and make it easier for a country’s politics to repeat the same patterns irrespective of who is at the top. New governments often inherit a logic of action and behavior that is difficult to unlodge, and when the same institutional rules, resources, and patterns of competition remain in place from one regime to the next, the behavior exhibited by the state’s new rulers begins to look identical to that exhibited by the state’s former ones. In this case there is something else at work as well as my friend and colleague Hesham Sallam has insightfully pointed out, which is that Egypt has a deep state of powerful interests and institutions that have resisted attempts to break their autonomy, and it thus becomes easy for the Muslim Brotherhood to cut a deal with these military and security apparatuses and adopt the same tactics used by its predecessor. This all combines to create a situation in which Morsi was elected to the presidency, realized early on that the easiest way to get what he wanted given Egypt’s weak political institutions and lack of cohesion was to adopt the same antidemocratic measures under the guise of legalism as Mubarak did, and when faced with protests resorted to the same tactics of torture, prosecuting his leading opponents, and alleging foreign conspiracies. Because he cut a deal with Egypt’s deep state, he is so far getting away with all of this under the protection of the military and security forces, who are happy to let him do as he pleases as long as their own prerogatives are not trampled. And just like that, it turns out that the man and organization that bitterly denounced Mubarak for torture, detentions, and giving up any pretense to democracy are doing the exact same thing themselves not even one year into coming to power.
Unfortunately, this is how authoritarian politics works, and nobody should be surprised to see the same patterns repeating themselves. In some ways, it is a miracle that democracy ever occurs, and the conditions have to be right and a healthy dose of luck must be involved for a successful transition to happen. In Egypt, neither of these two variables seem to apply so far, and thus it has been very easy for Morsi to morph into Mubarak. There is a reason that Mubarak resorted to the tactics that he did, which is that it was the most effective way for him to hold on to power, and Morsi has quickly learned that the Mubarak playbook works. Just like Erdoğan has conveniently forgotten what was done to him, so too has Morsi, and it means that Egypt is even more unlikely now than it ever was to adopt the Turkish model of a religious society with a democratic secular government.
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.
Egypt Won’t Exit From This Turkish Model So Quickly
June 14, 2012 § 3 Comments
It’s tough to ignore the big news out of Egypt this morning, which is that the High Constitutional Court ruled that the Political Disenfranchisement Law – which prohibited high ranking Mubarak government officials from running for public office – is unconstitutional and nullified the election of 1/3 of the seats in parliament that were reserved for individual candidates (and that was dominated by Islamist candidates, including the new Muslim Brotherhood speaker of the parliament). The consensus among Egypt watchers is that this decision is a political one mandated by the SCAF, and the effect of it is that Parliament now has to be dissolved, there is no Constituent Assembly to write the constitution, and the new president (and I’d bet money that it will conveniently be former Mubarak PM Ahmed Shafiq) will be unchecked by any other political institution since they have just been eviscerated. This is for all intents and purposes a soft coup orchestrated by the military.
So why am I writing about this? The reason is that Egypt is increasingly looking like it is following the path that Turkey took in the second half of the 20th century, which was marked by military domination of politics and successive military coups that were carried out when the generals did not like the direction that the country’s politics were taking. While I have not written much about Egypt on this blog, I have been openly skeptical in many conversations with friends and on Twitter that the military was going to allow a genuine transition to occur, and today’s events certainly confirm my doubts for the time being. The most worrying part for Egypt is that it is following the praetorian Turkish model without enjoying two of the benefits that Turkey had that allowed it to break the cycle and become a legitimate electoral democracy.
First, Turkey’s first military coup came in 1960, which was fourteen years after Turkey transitioned to a two party system and ten years following the Turkey’s first democratic elections and transfer of power to the opposition. When the military intervened in 1960, 1971, and 1980, it eventually returned power to civilian governments in each instance after a few years, and one of the primary reasons was that Turkey had a history of contested elections and democratic government, which made it easy to fall back into democratic patterns. One of the, if not the absolute, best predictors of democracy is having previously been a democracy, and Turkey fell into this category. Egypt, however, does not, and now that the military has intervened in a real way to protect its own interests and the remnants of the old regime, there should not be an expectation that Egypt is going to easily overcome this. Make no mistake, a government led by Shafiq with no real parliament and martial law (which was reimposed yesterday) is a continuation of the Mubarak regime plain and simple, and that does not change just because Shafiq is going to have to win some votes before being formally installed as president. Egypt has no real democratic tradition upon which to fall back, and so while the intervention of the military in politics may look like what took place in Turkey, nobody should be optimistic about Egypt’s chances of eventually breaking out of this pattern like Turkey did.
Second, the establishment of firm civilian control of government in Turkey that has taken place under the AKP was in response to a number of outside structural pressures. I have previously mentioned the role of the EU accession process so there is no need to go into that in depth again, but it is a factor that Egypt is obviously missing since no outside body is demanding wholesale democratic reforms as a condition for conferring a host of benefits upon the country. The EU process was not the only variable pushing Turkey toward civilian government, however, since there was also the NATO factor. Turkey has been a member of NATO since 1952, and it was thus firmly ensconced in an important club of Western democracies and subject to regular pressure from and close contact with countries like the U.S. One of the theories about why Turkey suddenly decided to get rid of its single party system is that the aftermath of WWII left Turkey in a position where its interests lay in a closer relationship with the West, but achieving this meant embracing liberal democratic governance and ending one-party rule. Turkey’s quest for aid from the United States and its signature on the United Nations Declaration made democracy imperative to implement since Turkey needed to be in compliance with the obligations it had agreed to undertake.
Furthermore, the distancing from the Soviet Union and the increasing contacts with the U.S. lessened the appeal for many Turks of Soviet-style authoritarianism, which was far different from the Turkish political system but seemed like a newly emerging threat. While Turkey had a close relationship with the Soviet Union during the first two decades of the republic, the Soviets demanded a readjustment of the Soviet-Turkish border following WWII and Turkey’s only recourse for protection against Soviet encroachment was to turn to the U.S. and other Western states. In order to take full advantage of U.S. concern over communism as embodied by the Truman Doctrine and Marshall Plan, it was plainly in Turkey’s best interests to democratize. These pressures continued throughout the second half of the 20th century as Turkey became invested in the American-led order that had been created in the postwar period.
This is another factor that does not exist for Egypt. There are no serious outside influences pressuring it to democratize, and it is not dependent on the U.S. and other Western democracies to the same extent that Turkey was. It is not joining the EU, it does not need protection from the Soviet Union, and its military aid from the U.S. is not ever going to be really endangered because of the way in which it is bound up with the peace treaty with Israel. In short, Egypt in 2012 looks very little like Turkey from 1950 onwards, and the pressures that existed on the Turkish military that ensured quick handovers to civilian governments following military coups do not apply on anything like the same scale to the SCAF. It is understandable that those who are disappointed with today’s events might look to Turkey as a ray of hope for what can eventually happen after the military intervenes in politics, but the comparison is an unsuitable one. Turkey had a democratic head start and a host of reasons to ultimately consign the military to the barracks for good, and Egypt unfortunately has neither of these things.
Are We Reaching A Tipping Point on Turkey’s Image?
June 12, 2012 § Leave a comment
Turkey’s rise is attributable to a bunch of factors, but one of the primary ones is the image of Turkey as a democracy. When the AKP took over, they did a good job of making Turkey more democratic in a number of important ways as part of the EU accession process, and the world noticed. For a decade, Turkey has been heralded as a model of Muslim democracy and been held up as a successful example of how a state can transition from a military-dominated polity to one where the elected civilian government is the ultimate accountable body. Turkey has played up its democratic status at every opportunity, and is has been taken as a given that Turkey is a democracy, one that has its own issues to overcome but certainly not a state that is in danger of authoritarian backsliding.
Two columns this weekend make me wonder if we are coming to a tipping point where outside observers are no longer going to give Turkey’s democratic status the benefit of the doubt. In the New York Times, Tom Friedman (who probably represents conventional elite opinion better than anyone aside from Fareed Zakaria) had a rambling column that managed to work its way to Turkey by the end, and what he had to say about Prime Minister Erdoğan and the AKP was not kind. He concluded his column with this:
The A.K.P.’s impressively effective prime minister, Recep Tayyip Erdogan, has not only been effective at building bridges but also in eliminating any independent judiciary in Turkey and in intimidating the Turkish press so that there are no more checks and balances here. With the economic decline of the European Union, the aborting of Turkey’s efforts to become an E.U. member and the need for America to have Turkey as an ally in managing Iraq, Iran and Syria, there are also no external checks on the A.K.P.’s rising authoritarianism. (Erdogan announced out of the blue last week that he intended to pass a law severely restricting abortions.)
So many conversations I had with Turks here ended with me being told: “Just don’t quote me. He can be very vindictive.” It’s like China.
This isn’t good. If Erdogan’s “Sultanization” of Turkey continues unchecked, it will soil his truly significant record and surely end up damaging Turkish democracy. It will also be bad for the region because whoever wins the election in Egypt, when looking for a model to follow, will see the E.U. in shambles, the Obama team giving Erdogan a free pass and Turkey thriving under a system that says: Give your people growth and you can gradually curb democratic institutions and impose more religion as you like.
In the Guardian, Mehdi Hasan unloaded on the Erdoğan government, describing Istanbul as gripped by a “climate of fear” and noting government pressure on the media and prosecution of ordinary citizens for criticizing state education policy and insulting Islam. He recounted how the authorities detained some of his colleagues and read through his tv program’s scripts to find anything that might be objectionable, and conveyed the opinion of some that Erdoğan is “Putinesque.” Hasan summed up with the following:
Those of us who have long argued that elected Islamist parties should not be denied the opportunity to govern invested great hope in Erdogan and the AKP. But what I discovered in Istanbul is that there is still a long way to go. The truth is that Turkey cannot be the model, the template, for post-revolutionary, Muslim-majority countries like Tunisia and Egypt until it first gets its own house in order. To inspire freedom abroad, the Turkish government must first guarantee freedom at home.
It comes as no surprise to veteran Turkey watchers that the government’s authoritarian tendencies are increasingly bubbling to the surface. Plenty of folks have been sounding the alarm for awhile, but Turkey’s image has remained as a democracy that is successfully struggling to shed a legacy of military coups and acrimonious ideologically charged politics. That people like Friedman and Hasan are starting to sit up and take notice of some of the more egregious problems signals to me that Turkey is entering a dangerous place. Once Turkey and Erdoğan start to get lumped together with Russia and Putin – a comparison that I would note is completely inappropriate at this point – it will present a whole set of challenges for Turkey’s foreign policy and severely set back relations with the U.S. and Europe. I get the sense that Turkish economic growth has led Erdoğan and Davutoğlu to think that Turkey is indispensable, and that the rest of the world needs Turkey more than Turkey needs the rest of the world. This is pretty clearly an overreach, and Ankara should be more mindful of the fact that Turkey’s democratic status is massively important to its new preeminent position. Taking this lightly or underestimating how vital it is that Turkey continue to be perceived as solidly democratic is a bad misstep, and the AKP government needs a serious course correction before it’s too late. David Ignatius can write as many glowing paeans to the Obama-Erdoğan relationship as he likes, but the fact remains that the U.S. holds all non-democracies (aside from the oil producing ones) at arm’s length, and Turkey will be no different should it continue to crack down on basic freedom of expression and harass political opponents. Reputational costs are important, and if the narrative takes hold that Erdoğan is consolidating power and turning Turkey into a one-party state, he will find that his power inside of Turkey is unchallenged but that his power on the world stage is diminished.
Egyptian Elections and the Turkish Model
May 23, 2012 § 3 Comments
For anyone who spends their time thinking and writing about the Middle East, today’s big news item is the Egyptian presidential election. While I spend most of my (non-dissertation) time on Turkey and Israel these days, my original academic interest was in the Arab world and I follow it generally, and Egypt specifically, very closely. Lots has been written over the past year about the “Turkish model” and whether it is applicable to Egypt, and indeed a recent Brookings poll indicates a preference among Egyptians to emulate Turkey. There is no need for me to rehash the specific reasons that Egypt may or may not be a good place to replicate the Turkish model, since plenty of smart people who know Egypt far better than I have already done so. I would only quickly note that based on the Brookings poll, Egyptians don’t actually know how Turkey is governed, as 54% of the respondents listed Turkey as the country that best reflected their aspirations for the role of Islam in politics while 66% of Egyptians support basing their laws on sharia. Even allowing for the 83% that say sharia should be adopted to modern times, a majority of Egyptians appear to believe that Turkish law is based in some loose way on sharia, which is not the case.
Instead of getting into the weeds on Egypt, I’d like to discuss why no country, Egypt included, should be looking to replicate the Turkish model. To be clear, when I talk about the Turkish model I don’t mean the military being the arbiter of secular politics or guardian of the state, but an ostensibly Islamic party governing through secular state institutions without imposing any religious dictates. To begin with, the synthesis of Islam and democracy in Turkey has taken a very long time. The fact is that the Turkish model has only emerged in the past ten years after decades of instability, military coups, varying degrees of authoritarianism, and a complete lack of vertical accountability. When Mustafa Kemal Atatürk founded Turkey out of the remnants of the Ottoman Empire, he did so with clearly thought out ideas about how his new state should be organized and what goals it should seek to attain. Furthermore, unlike in other states where an ideology may be adopted after the institutions of the state are already in place, Atatürk built Turkey’s political and social institutions at the same time that he was installing Kemalism as the state’s official ideology. This enabled him to create structures and rules that were explicitly designed to strengthen and enable Kemalism, meaning that any challenge to the state would unmistakably be a challenge to Kemalism as well.
Since ideology was so wrapped up and intertwined with the state itself, it meant that Turkey was unable to convert first order battles over ideology into a lower grade conflict even after the first successful transition to democracy after WWII. Any ideological wobble away from Kemalism precipitated a crisis, particularly given the fact that the most important and powerful state institution, the military, saw itself as the ultimate guardian of Kemalism irrespective of which party was in power. That the AKP was finally able to emerge out of the ashes of the Refah Party, win multiple elections, and govern without completely dismantling the state is the culmination of a long process of ideological softening on both sides. The overarching point here is that this process took 75 years to play out, and took 50 years after Turkey’s first democratic election. Democracy does not happen overnight under the best of circumstances, and Egypt is far from being an ideal staging ground. There are many things to contend with: a strong authoritarian legacy, social cleavages, a pending economic crisis, disputes over religion and what the state should look like, just to name a few of the big ones. Aiming for a synthesis of Islamic politics and secular government is a fool’s errand in the short run, and while Egypt may be able to eventually pull it off successfully, it will be years before that happens.
Another primary reason why the Turkish model cannot be replicated is that, as Steven Cook points out in Ruling But Not Governing, Turkey adapted for a specific purpose, which was joining the EU. The EU process made future military interventions more unlikely while also forcing the state to become more democratic, but at the same time it made the non-secular AKP soften any tendencies it might have had to weaken state secularism. When joining the EU is the ultimate goal, there is zero chance of adopting any type of sharia law or religious compulsion, and while I do not fall in the camp of those who think that the AKP actually desires to do this anyway, it would never happen while the EU negotiating process is underway. Egypt, and all other majority Muslim countries, do not have this structural constraint to contend with. If the Muslim Brotherhood is in power in Egypt and decides that it wants to legislate according to religious dictates, there is no comparable outside incentive to slow that down. The Turkish model did not emerge in a vacuum, but out of a highly specific context that does not exist elsewhere.
Finally, the specific electoral rules used in Turkey contribute to a unique situation in which extremist views on the poles of political thought are kept at bay. One need only look at the op-ed on Indonesia in the New York Times yesterday to get a sense of how this works. In Indonesia, the government coalition includes a number of extremely conservative Islamist parties, which in turn leads to restrictions on religious minorities and religiously motivated violence that the state ignores. In Turkey, however, the vote threshold for parliament is 10% of the vote, which means that smaller and more extremist parties get left out. This in turn has made the AKP a big tent that includes religious conservatives, merchants, the middle class, and some of the new urban elite. Such a party cannot afford to alienate religious minorities or condone any Islamist-led violence, and thus the AKP largely keeps its religious piety confined to personal behavior and governs over a secular state. Erdoğan’s lecture to the Muslim Brotherhood on his trip to Egypt about the vital need for secular governance was not an act; say what you will about him, but he practices what he preaches.
If Egypt is able to get to a place down the road where it embodies Alfred Stepan’s twin tolerations of the state being free from the yoke of religion and religion being free from the yoke of the state, it will be an amazing accomplishment. If it is able to replicate the Turkish model, it would be a positive development for its citizens and governing institutions. Nobody should fool themselves, however, on the likelihood of this happening. The Turkish model emerged out of a confluence of events playing out over decades with some unique structural constraints weighing on the entire process, and it is folly to imagine that this might happen elsewhere in what is in historical terms the blink of an eye.
