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Michael Rubin; Turkey will spread Islamic terrorism like Saudi Arabia once did

June 25, 2018 By administrator

President Recep Tayyip Erdogan has declared victory in an election which independent observers say was neither free nor fair. Under Turkey’s new executive presidency, Erdogan can rule by decree. Then again, he has been able to do so for almost two years, since he declared a state of emergency in the wake of a coup attempt which very well may have been Turkey’s equivalent of the Reichstag fire. Those who support continued U.S.-Turkey partnership sayeither that the United States has invested too much in its ties to Turkey to walk away because of disgust with one man or they point to Turkey’s strategic value.

These concerns miss the point, however: The partnership between Washington and Ankara was never arbitrary; it rested on shared values. The values the Turkish government now holds, however, are the antithesis of American democratic and liberal values. Erdogan has cracked down on free press, imprisons opponents, and engages in hostage diplomacy. He unapologetically supports Islamist terrorist groups and threatens to betray U.S. military technology to Russia. NATO, meanwhile, is an alliance of joint defense. The whole is greater than the sum of the parts. When one member is threatened, the others rally to its defense; they do not engage in a bidding war for loyalty, as Erdogan openly does with Washington and Moscow.

The real problem with Turkey is not its relationship with the United States, however, but rather its relations with the world.

Consider the case of Saudi Arabia: It grew tremendously wealthy in the 1970s on the back of the petrodollar and used that money to spread its intolerant and extreme vision of Islam around the world. The Sept. 11 attacks perpetrated by Saudi hijackers and financed in part by Saudi royals was simply the tip of the iceberg. Saudi money, Saudi nongovernmental organizations, and Saudi-funded mosques are responsible for hundreds of thousands, if not more, deaths in conflicts from Paris to the Philippines and from Syria to Somalia.

That began to change not in the aftermath of the attacks on New York and Washington, but rather when al Qaeda terrorists attacked inside Saudi Arabia itself. The Saudis quickly understood the blowback they risked. After all, al Qaeda essentially followed a theological exegesis and worldview taught in Saudi textbooks. The kingdom could no longer ensure its own security by ensuring that its militants focused their efforts on conflicts beyond its borders.

It is uncertain if Saudi Crown Prince Muhammad bin Salman will be successful with his reforms and, if not, radicalism could return with a vengeance. That said, there is optimism not only in Washington, but across the Islamic world and in Riyadh itself that bin Salman is serious about righting past wrongs and beginning to unravel the radicalism which his kingdom and his relatives once supported. The irony here, however, is that as Saudi Arabia pulls back from its past role as the number one financier of religious radicalism, Turkey may take its place.

Erdogan is the product of a religious education in Turkey and joined a movement more attuned to the Muslim Brotherhood than traditional Turkish Islam. As he has consolidated power, he has sought to privilege this Salafi vision and fundamentally change Turkish society. After all, when Erdogan has promised “to raise a religious generation,” he means one that adheres only to his vision. He has sought to force Alevi students to undertake religious education with Sunni teachers, and he has lifted age and time restrictions on supplemental Quran schools often taught by teachers from oil-rich Gulf emirates like Qatar. He had replaced the traditionally technocratic banking board with Turkish alum who learned their trade working in Islamic banking in Saudi Arabia. And he has undertaken an unprecedented mosque construction program which he then staffs with those who amplify his vision. The whole dispute with exiled theologian Fethullah Gulen? That has more to do with a conflict between Erdogan’s more Salafi exegesis and Gulen’s more traditionalist, Turkish Sufi vision than political and financial competition.

While Erdogan has laid the groundwork for a new Islamist vision in Turkey, his ambitions go beyond. He sees Turkey as leader of the Islamic world.

In 2004, he pushed successfully for a Turk to lead the Organization of Islamic Cooperation. And he has pushed the Diyanet, the institutionalization of Islam in Turkey, not only to take a more international role, but to take a more Islamist one as well.

Indeed, European security services increasingly see the Diyanet and the imams it funds and produces to be a security threat in much the same way that graduates of Saudi-funded religious seminaries were once viewed. Austria is closing Turkey-funded mosques and expelling Turkey-sponsored imams. Germany and the Netherlands are also investigating Turkey and Turkey-sponsored imams for illegal activities on their soil. Turkey’s diplomats and imams increasingly pose a security threat in the Balkans, where they work to radicalize Muslim populations in Bosnia, Macedonia, and Kosovo. About 90 percent of the Islamic State’s foreign fighters traversed Turkey.

Had Erdogan sought to control his border, ISIS would never have seized the territory it did. While Erdogan has justified his incursion into the Afrin district in Syria as necessary for counterterrorism, he has allowed radical Syrian Islamist groups to fill the vacuum left by largely secular Kurds ethnically cleansed from the region. Turkey is also reaching out and using its imams to proselytize a more radical vision among Muslims in Africa; a leaked phone call suggests it may even have supplied arms to Boko Haram. Turkey’s new Islamist drive also determines its growing relationship with Sudan, Qatar, and the Hamas-run administration of the Gaza Strip.

Erdogan’s vision is clear. His goal was never simply consolidation of absolute power over Turkey, but rather to lead a worldwide transformation of Islam and become leader of the Islamic world. For Erdogan, phase one is complete, but phase two of his program is just beginning. He may not have the money Saudi Arabia once did, but he has picked up the baton dropped by Saudi Arabia as it seeks a new direction. Alas, it increasingly appears that Turkey, as Erdogan’s vassal, will become the new engine for instability just as the old one responsible for so much destruction sputters out.

Michael Rubin (@Mrubin1971) is a contributor to the Washington Examiner’s Beltway Confidential blog. He is a resident scholar at the American Enterprise Institute and a former Pentagon official.

Filed Under: Articles Tagged With: Islamic terrorism, spread, Turkey

Al-Monitor: Armenian diaspora spread over 70 countries symbolizes survival rather than victimhood

April 18, 2015 By administrator

By Pinar Tremblay
Al-Monitor

Diaspora-armenianTurkish Prime Minister Ahmet Davutoglu delivered a heartwarming message Feb. 15: “[The] Armenian diaspora is not an enemy diaspora, it is ours. We will keep reaching out to them.” Yet on March 18, Turkish President Recep Tayyip Erdogan called upon the Armenian diaspora, saying, “Come let’s go over the archives. We can assign experts to evaluate all documents, bring your documents. It is not ethical to go traveling around different countries, distributing money, establishing lobbies to carry anti-Turkish propaganda.”

The Armenian diaspora has become the scapegoat for the Turkish-Armenian conflict. As the commemoration of the Armenian genocide centennial approaches, the Turkish government keeps sending mixed messages.

For example, on March 24, disturbing graffiti appeared on the wall of an Armenian church in Bakirkoy district of Istanbul. It read: “Who cares if you are all Armenians [referring to the liberal groups standing with the minorities with the slogan ‘We are all Armenians’], one of us being Ogun Samast [the murderer of prominent Armenian Turkish author Hrant Dink] is sufficient.” The graffiti, which caused an uproar on social media, was promptly cleaned up. Another one appeared the next day reading: “Holy Year 1915.”

The existence of the diaspora itself poses the most difficult question: How did the Armenian population decline to 60,000 from 2.5 million at the end of the 19th century in Anatolia? While Turkish views on the Armenian issue are divided, there seems to be a general conviction in Turkey that the Armenian diaspora is now strong enough to affect Turkey’s international politics.

In a piece for the Armenian Weekly, columnist Raffi Bedrosyan expressed the popular perception among Turks about the “evil” Armenian diaspora.

Bedrosyan lives in Canada, as a pianist and engineer working diligently to save the Armenian properties all around Anatolia. In September 2012, he gave the first Armenian piano concert since 1915 in the Surp Giragos church of Diyarbakir. He was also active in the reconstruction of the church.

Bedrosyan told Al-Monitor, “Erdogan, AKP [Justice and Development Party] and generally the Turkish state and state-controlled media misguidedly portray Armenians as three distinct groups: the good, the bad and the poor. The small Armenian community in Istanbul is regarded as the good — obedient, agreeable and easy to manipulate. The diaspora is regarded as the bad — the hateful enemy obsessed with genocide recognition, compensation and reparations. The Armenians in Armenia are regarded as the poor — completely desperate, dependent in every way on the Russians or the diaspora finances. [The] Turkish state and Erdogan fail to see that all three groups share a common pain since 1915 and a common goal for a just resolution. Yes, perhaps the diaspora is the most vocal among the three in pushing for acknowledgment and justice; however, Turkey has completely shut out any attempt for reconciliation with all three groups — closed borders with Armenia and no dialogue with any Armenian entity from neither diaspora nor Armenia regarding 1915. I am a minority within the Armenian diaspora advocating direct dialogue with Turkey, instead of pressuring Turkey through third states, but after several attempts for dialogue, encouraged by Davutoglu’s statements such as ‘Armenian diaspora is also our diaspora,’ I have become disillusioned at the fake attempts by government officials and academia. I see absolutely no willingness at state level to acknowledge historical facts and truths.”

Indeed, Al-Monitor interviewed over 20 prominent Armenian academics, journalists, artists, pundits and pastors from Australia, United Kingdom, France, Canada, Syria and Lebanon, as well as different parts of the United States, and all agreed with Armenians’ demand for Turkey to officially recognize the genocide.

Kevork Oskanian, a research fellow at the Center for Russian, Eurasian and European Studies at the University of Birmingham in the United Kingdom, told Al-Monitor that beyond the shared wish of an official recognition of genocide, “there are actually a great number of different ideas [among the diaspora]. Some believe the matter should stop there; others go so far as to advocate the resurrection of the Sevres Treaty and Wilson’s arbitral award. The overwhelming majority are somewhere in between these two extremes, demanding, say, symbolic acts, or more concrete — financial — forms of compensation.”

Asked about the Armenians of the Levant, he said, “They have a special status in the diaspora partly because they are the oldest and best developed postgenocide communities; the ancestors of many people in France, the USA … passed through Lebanon or Syria before heading West, and, of course, 1915’s ‘killing fields’ were situated mostly in Syria, giving the place an added significance to Armenians worldwide. In that sense, the Syrian civil war has done immense damage to the Syrian Armenian community, which used to be one of the most dynamic in the region, and is considered the ‘mother community’ by many in the diaspora.”

Scout Tufankjian, a photojournalist and author of the upcoming book “There Is Only the Earth: Images from the Armenian Diaspora Project” that documents contemporary Armenian communities in more than 20 countries, told Al-Monitor, “Beyond [the recognition of genocide] views [of the diaspora] really vary — from those who would be satisfied with recognition to others who would push for reparations to others who would want to re-establish Western Armenia in our historic homeland.” A New York resident now, Tufankjian has just returned from a year in Istanbul.

“Views on modern Turkey also really vary,” she added. “Some people hold that the responsibility for recognition lies with every Turkish citizen; others see this more as a governmental issue. Some people have no issue with traveling to eastern Turkey to tour the villages of their ancestors; others would never step foot in a Turkey that does not acknowledge the genocide. Even the attitude that people take toward the Kurdish apology [for their role in the genocide] has varied. Many have accepted it warmly and wholeheartedly and look for opportunities to work together; others distrust it.”

Nigol Bezjian, a filmmaker in Beirut, told Al-Monitor, “Armenians in the Levant may have more pragmatic and practical approach to deal with the past in this modern time due to the proximity to their homeland.” Bezjian, born in Aleppo, Syria, has directed the movie “I Left My Shoes in Istanbul” documenting the travels of a Lebanese Armenian to Istanbul in 2012.

Armen Georgian, a political analyst for France 24, is more pessimistic about the relations between the diaspora and Turkish government and the impact of Syrian civil war. “I see the stalemate continuing,” he told Al-Monitor. “Last year, Erdogan made a statement on the Armenians that would have been unthinkable for a Turkish leader 20 years ago, but it fell far short of the unequivocal apology that the diaspora has been demanding for a century. This year Erdogan has taken a harder line, trying to make sure that the Gallipoli centenary overshadows the centenary commemorations in Yerevan. So I think the rift between him and the diaspora has widened. In addition, some members of the diaspora hold the Turkish government indirectly responsible for the destruction of Armenian heritage in Syria by the Islamic State.”

When asked whether the diaspora’s actions benefits Armenians in Turkey, Georgian said, “I think that international awareness of the genocide centenary makes it difficult for the Turkish government to take measures against Armenians — back in March 2010 the prime minister threatened to deport 100,000 Armenian migrants — but I would not rule out a further spike in tensions after April 24 that could make both Armenian migrants and Turkish citizens of Armenian origin feel uncomfortable.”

An Australian Armenian, Ashley Kalagian Blunt, told Al-Monitor about the position of the Armenian community in Australia, “The battle at Gallipoli, which began April 25, 1915, was a significant aspect in the formation of Australian national identity. While Australian Armenians are keen to stand up and commemorate the genocide as a community this April, they wish for official recognition from Australia and, of course, official recognition from Turkey.”

One of the biggest diaspora groups is in Southern California, Harut Sassounian, the publisher of the California Courier, expressed concerns about the reactions of rest of the world as well, wondering, “Is it sufficient to criticize Turkey for genocide denial, while ignoring world leaders who attend the Gallipoli ceremonies?”

Whatever your answer is to Sassounian’s question, one cannot deny that diverse and determined Armenian diaspora spread over 70 countries symbolizes survival rather than victimhood.

Filed Under: Articles, Genocide Tagged With: 70, Armenian, Countries, Diaspora, over, spread

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