Category: Middle East & Africa

  • Should Turkey be included in the P5+1?

    Should Turkey be included in the P5+1?

    The Arms Control Association’s Kelsey Davenport summarizes a case made by a Turkish professor of international relations for Turkey to be included in the p5+1 (the five permanent members of the UN Security Council plus Germany):

    Despite the failure of the Tehran Declaration, Turkey’s experience negotiating with Iran lends strength to [Mustafa] Kibaroglu’s argument for Turkey’s inclusion. Ankara demonstrated it can work with Tehran. Additionally, in June 2010 Turkey was one of two countries that voted against UN Security Council Resolution 1929, which imposed sanctions on Iran for failing to comply with early resolutions regarding its nuclear program. Given the animosity spurred on by the current sanctions, Iran may be more willing to work with Turkey than the members of the P5+1.

    In addition, Kibaroglu reminds us that Israel is not the only Middle Eastern country that would be threatened by Iran obtaining nuclear weapons and that other regional perspectives on the security environment need to be considered. According to him, a nuclear armed Iran would be the “game changer” that affects the relationship between the two countries and tips the balance of power in Iran’s favor.

    While Turkish inclusion in the P5+1 may not be the creative solution that revives the negotiations with Iran, Kibaroglu’s recommendations serve as an important reminder that there is no “one size fits all” formula for diplomatic negotiations. If the current P5+1 track does not achieve a breakthrough, it does not mean that negotiations have failed. Rather, that it is time for diplomats to get creative and consider alternative options, such as exploiting the good offices of new parties, to find a solution to the Iranian nuclear question.

    For assessing how Iran may respond to Turkey’s inclusion in the P5+1, read Iran expert Farideh Farhi’s recent analysis of Iran-Turkey relations.

    via Should Turkey be included in the P5+1? « LobeLog.com.

  • Iran to Give up 20 pct Uranium Enrichment if West Lifts Sanctions

    Iran to Give up 20 pct Uranium Enrichment if West Lifts Sanctions

    Iran’s permanent representative to the International Atomic Energy Agency (IAEA) Ali Asghar Soltanieh said Iran has offered to stop enriching uranium to a purity level of 20 percent if the West lifts sanctions against Tehran, semi- official Mehr news agency reported Wednesday.

    Soltanieh said that the offer was made in a meeting between Iran’s chief nuclear negotiator Saeed Jalili and European Union foreign policy chief Catherine Ashton in Istanbul earlier this month.

    “We are prepared to suspend enrichment to 20 percent, provided that we find a reciprocal step compatible with it,” Soltanieh was quoted as saying.

    “We said this in Istanbul,” he said, adding that “If we do that, there shouldn’t be sanctions.”

    On Sept. 18, Ashton met with Iranian officials in Istanbul in a bid to end the standoff over the Iranian nuclear program. Jalili said the two sides were satisfied with what they had agreed during the talks.

    On Wednesday, Commander of the Islamic Revolution Guards Corps Major General Mohammad-Ali Jafari said the Iranian enemies have resorted to economic sanctions and pressures since they have realized that they cannot engage in direct confrontation with the Islamic republic, semi-official Fars news agency reported.

    Jafari said the enemies have found out that their actions against Iran have backfired and the Islamic revolution has been exported to the world nations against their will.

    The Israelis still continue their threats, but at the same time they have realized that they cannot fight the Islamic revolution through a direct battle, Jafari said, adding that, for that reason they have resorted to exaggerating the social problems of our country and the Islamic ruling system.

    “Today, the world has found out that threatening the Islamic revolution is futile, yet those who are less wise and rational have still resorted to other methods such as different sanctions and political threats,” Jafari was quoted as saying.

    Also, Iran’s President Mahmoud Ahmadinejad said that the imposition of sanctions by the global hegemony indicates its weakness in dealing with independent nations, Press TV reported on Wednesday.

    “Sanctions and the exertion of pressure by the global arrogance and bullying powers against independent nations are not indicative of a position of power but rather the weakness of these countries in dealing with the logic of the independent states,” Ahmadinejad was quoted as saying in a meeting with his Bolivian counterpart Evo Morales on the sidelines of the 67th UN General Assembly.

    “The enemies of the independent nations know better than anyone else that these pressures and sanctions will lead nowhere,” he added.

    China on Wednesday reiterated its opposition to sanctions on Iran over Tehran’s controversial nuclear program.

    “The Chinese side has long been opposed to any unilateral sanctions on Iran,” said Chinese Foreign Ministry spokesman Hong Lei.

    He added that sanctions cannot ultimately help to resolve the Iranian nuclear issue, but will only further worsen and escalate the issue, “which will do no good in regional peace and stability. ”

    All sides concerned should increase dialogues and boost cooperation to seek an appropriate solution to the issue through negotiations, said the spokesman.

    On Wednesday, Iranian deputy nuclear negotiator Ali Baqeri said that Iran insists on its “nuclear rights,” semi-official ISNA news agency reported.

    The Islamic republic persists the total vindication of its rights to enjoy all the capacities for peaceful nuclear technology, Baqeri was quoted as saying.

    During the meeting between Jalili and Ashton in Istanbul last week, Iran offered some proposals, reiterated its insistence on the nuclear rights and demanded Ashton’s response, Baqeri said.

    “Due to Iran’s clear logic in its proposals, it is now the turn of the P5+1 — the five permanent members of the UN Security Council plus Germany — to respond to these proposals,” said the Iranian official.

    Iran insists that its nuclear program is solely for peaceful purposes, and warned that it will retaliate if it comes under an attack.

    Iranian nuclear talks in June ended without a breakthrough, while the P5+1 are expected to discuss with Tehran on the sidelines of the ongoing UN General Assembly in New York.

    via Iran to Give up 20 pct Uranium Enrichment if West Lifts Sanctions.

  • Can Coffeehouses Boost Creativity in the Arab World?

    Can Coffeehouses Boost Creativity in the Arab World?

    by Oubai Elkerdi, September 25, 2012

    CoffeeShop Large

    Since their inception in Istanbul in the 16th century, coffeehouses have been centers of free-wheeling and off-hand discussions, venues where unlikely migrations between different clusters take place and the starting point of many great ideas.

    In Europe, coffeehouses were the hub of scientific and artistic conversations. The salon-like atmosphere allowed people from all kinds of backgrounds to connect, mingle, and share. Diverse disciplines intertwined, married, and gave birth to innovative ideas in an environment that was optimistic and politically engaged. In other words, coffee shops were far from being places for pure leisure or a hangout for lost souls who had little to do.

    In 20th century Vienna, Berta Zuckerkandl, an influential salonnière, hosted artists, scientists, writers, and thinkers in her living room. The spirit of her salon was based on the free exchange of scientific and artistic ideas. This allowed artists to create paintings inspired by, say, the structure of a living cell. This is because innovation “is not so much a question of thinking outside the box, as it is allowing the mind to move through multiple boxes. That movement from box to box forces the mind to approach intellectual roadblocks from new angles”, says Stephen Johnson.

    Now we know why Pixar’s studio building, much like traditional coffeehouses, is “structured to maximize inadvertent encounters” and force interactions between different departments. Yet, employees are still encouraged to personalize their individual office spaces. The same is true for Microsoft’s building 99 where office walls – most of which are wipe-on/wipe-off – can easily be reconfigured to match the needs of the employees.

    While social interaction and collaboration are important for creative problem-solving, so is quiet, personal time. Quiet time is not only essential to brain development, but it is also the optimal environment for learning new skills. Distractions often prevent talent development, and a lot of social noise can be harmful to growth.

    Many creative gurus actually oppose the groupthink culture. In his memoir, Apple cofounder Steve Wozniak writes: “Most inventors and engineers I’ve met are like me – they’re shy and live in their heads. [The] very best of them are artists. And artists work best alone.”

    He later writes: “I’m going to give you some advice that might be hard to take. That advice is: work alone. You’re going to be best able to design revolutionary products and features if you’re working on your own. Not on a committee. Not on a team.”

    At the same time, let us not forget that as Wozniak was developing the Apple I, he incorporated feedback from members of the Homebrew Computer Club – an engineering club and group of people with shared interests. “They’d tell him about upcoming microprocessors and help troubleshoot his circuit board. They’d give him advice on working with floppy-disk drives and offer suggestions on negotiating with suppliers.” (Lehrer, Imagine: How Creativity Works)

    The reason why Silicon Valley was home to dozens of success stories like Intel, Apple Computer, Cisco, Oracle, Sun Microsystems and later Netscape, Google, Netflix, and Facebook, and other places weren’t, is primarily due to the free flow of information and knowledge spillover that took place in computer clubs, restaurants, bars, and other coffeehouse-like locales.

    I recently learned that, in the past, the annual pilgrimage to Mecca (hajj) was never just a chance to perform religious duties, but a meeting point for scholars and thinkers from different parts of the world to discuss the latest developments in their fields; the House of Wisdom was never the only source of innovation that sparked the Islamic Golden Age.

    Today, many coffeehouses in Europe and North America are still “hotbeds” of intellectual flowerings and provide an optimal platform for both lively group conversations and quiet reflections. Aside from inviting local artists to perform, a lot of coffeehouses possess interesting assortments of books and CDs on their walls, thus inviting dwellers to embark on serendipitously creative journeys.

    Furthermore, the architecture and design of the space – lighting, relative absence of televisions, and the cosy, relaxed setting – form the perfect ambience for concentration (many cafés even have silent study areas).

    This age-of-enlightenment feel is lacking in most Arabic cafés where the free exchange culture is muffled by loud pop music and glaring televisions. Indeed, such uninspiring, hookah-saturated spaces strangle creativity and do not welcome “knowledge-thirsty listeners” as they once did. What is true of many western coffee shops is not true of enough Arabic cafés, and if we want to see an age of innovation in the Arab world, then coffeehouses are a good place to start.

    So let’s start. What can we do to transform a social hangout that molds idle youth into a catalyzer of creative ideation and innovative projects?

    1) Design a thoughtful place for intellectual mingling. The first and most important step is to create an ergonomic, intellectually-friendly atmosphere that can help ideas flow, develop and mature. You want to make it easy for people to discuss for prolonged periods of time, and take advantage of unexpected meetings. You may need the help of an architect and a psychologist – because psychologists understand how different visual cues condition our thinking.

    2) Forget TVs, decorate with local artwork. Provide visual artists, musicians, and poets with an opportunity to showcase their talents. Your clientele will be delighted and inspired by the healthy jolt.

    3) Accumulate a library and encourage intellectual journeys. “London cafés were the first to provide newspapers to their clients, a move which attracted intellectuals and students willing to gather and discuss current affairs and trends affecting society.” Reading remains the supreme vehicle for the transmission of thought-provoking ideas and perspectives, so make sure you curate a diverse collection of interesting books and magazines.

    4) Invite thinkers, university professors, students, and hobbyists. Host meetings, open discussions, give workshops, allow people to study and work on their projects at your coffeehouse. This will increase the probability of intellectual spillover and open access to the academically possible for even those who are not in the group. Send warm, original invitations to a select group of people, “Tonight, come and study at our coffee shop. Hot chocolates and desserts on us.”

    5) Reward creative undertakings and ideas that sprout from your coffeehouse. Organize and host week-long competitions where you ask participants to find practical solutions to a specific problem your local community is facing. (You can impose constraints, or provide participants with a toolkit). By the end of the week ask everyone to present their solutions at the café in front of a panel of experts, and make sure the winning solution gets implemented.

    6) Drop the hookah, keep the air fresh. It’s cleaner, healthier, safer, and it’ll make you stand out. This will say a lot about the culture you’re trying to promote.

    These are just a few simple ideas that could transform Arabic cafés into stimulating and engaging environments that encourage creativity and growth. Re-thinking the purpose and design of coffeehouses – and other such settings – is an overlooked but critical part of development in the Arab world.

    Although this article is about coffeehouses, all of the ideas mentioned here are applicable to corporate cafeterias, lounges, recreational areas, etc. – imagine the potential!

    What do you think? Do you have any ideas on how to make coffeehouses hubs for creative ideation?

    Oubai is a graduate student in Mechanical Engineering at McGill University. He is interested in crowd-driven innovation and multidisciplinary collaborations. His main passion is human-design interaction and the role design plays in shaping society and culture. Oubai is also the cofounder of the Arab Development Initiative. You can reach him on Twitter @obeikurdy.

  • Iranian president Mahmoud Ahmadinejad condemns an anti-Islam film as well as extremist reactions to it

    Iranian president Mahmoud Ahmadinejad condemns an anti-Islam film as well as extremist reactions to it

    Iranian president Mahmoud Ahmadinejad condemns an anti-Islam film as well as extremist reactions to it

    via Video – Breaking News Videos from CNN.com.

    ‘Kimsenin Ölmesini İstemiyoruz’

    “Yüce Peygamberimizi küçük düşürmeye çalışmak yeterince kötü bir davranış. Bunun özgürlük ve ifade özgürlüğüyle alakası yok.” diyen İran Cumhurbaşkanı Ahmedinejad, bu gösterilerden dolayı dünyanın hiçbir yerinde insanların yaşamını kaybetmesini istemediklerini de söyledi.

  • What Will Be the Real Costs of Turkey’s Involvement in Syria?

    What Will Be the Real Costs of Turkey’s Involvement in Syria?

    Demonstrators hold a banner as police use a water cannon and tear gas to disperse them during a protest against a government attempt to railroad a new education bill through parliament in Ankara March 29, 2012. (photo by REUTERS/Umit Bektas)
    By: Jihad al-Zein posted on Tuesday, Sep 18, 2012

    RTR3021Z

    Is Turkey’s position today on the Syrian situation — and what has resulted from the revolution against the Baathist regime — the same as that of Pakistan toward Afghanistan, a position that has remained the same since the latter fell under Soviet occupation?

    About this Article

    Summary:

    Turkey’s stance on the Syrian crisis, having called for Bashar al-Assad’s removal, has sparked a polarization on religious and racial grounds that threatens Turkey’s modernity and secularism, writes Jihad al-Zein. For all the fear of a rising Islamist movement, the real headache facing Ankara is how to deal with Turkey’s Kurds and Alawites.

    Publisher: An-Nahar (Lebanon)
    Original Title:
    Will the Syrian Revolution Destroy Turkey as the Afghani Wars Destroyed Pakistan?
    Author: Jihad al-Zein
    Published on: Tuesday, Sep 18, 2012
    Translated on: Tuesday, Sep 18, 2012
    Translated by: Naria Tanoukhi and Rani Geha

    Categories : Turkey

    What potential repercussions could such a position have on Turkey? This article will attempt to answer this question in two parts, today and on Thursday [September 20].

    By virtue of its modernization achievements, Turkey is a country with a vast bourgeois elite as well as a large middle class. The latter carries the traditions of internal cohesion which stem from two sources: the state — meaning the Turkish nation — and the Western notion of the state.

    However, these two segments of society, which are characterized by both capitalism and globalization, do not trust that lower segments of society — which make up the majority of society — are able to preserve cohesion.

    Today, warnings abound against the increasing risk of internal disintegration. These warnings are not only being voiced by media commentators and opposition politicians — despite the significance of these voices — but by economic figures as well.

    With unprecedented levels of openness, they are touching on topics such as the competency of the Turkish army in confronting the Turkish insurgency, and making calls for reconsidering its combat and training composition.

    In a recent speech, Umit Boyner, president of the Turkish Industrialists and Businessmen Association (TUSIAD), expressed her concern regarding the return of “authoritarianism” to political life in Turkey.

    On Friday [September 14], she said that the sharp polarization, hatred and hostility could destroy all of Turkey’s achievements in social, political and economic areas. This kind of warning implies that this body, which is seen as the strongest representative of prominent businessmen, is beginning to feel the threat of the current political stage on higher economic interests, and it is even threatening the structure of the entire country.

    Among the topics that are creating mounting tension and surprising those who follow Turkish affairs, myself included, is the issue of Turkish Alawites. During the recent period — especially since the outbreak of the Syrian revolution and the start of clashes between rebel forces and the authorities — Turkish Alawites have developed their own positions and made movements, specifically those in the Province of Hatay.

    In this province, Turkish Alawites have held demonstrations and have often clashed with Syrian refugees. A large Turkish (and Kurdish) Alawite minority lives in other areas in Anatolia, extending to Istanbul. This minority is estimated to constitute 12-15% of the 75 million Turkish citizens, according to some non-Alawites, and 20-25%, according to some Alawite institutions that now speak on behalf of that population.

    As I have said repeatedly, the exact number of Alawites inside Turkey lies somewhere between these conflicting figures, as is the case with the percentage of Copts in Egypt or the Shiites in Pakistan.

    However, the point worth raising is related to the prevalent idea often circulated verbally or in writing by Arab or Western observers of Turkish affairs, which is that the Arab Alawites in the areas of Iskenderun, Antakya and Ersuz differ religiously from the Turkish Alawites — the idea that they are not one “confession.”

    This widespread stereotype, I humbly claim based on my personal observations and readings, is incorrect. There may be some differences in their rituals as a result of nationalist Turkish-Arab-Kurdish (and Albanian) differences, but the content of the teachings is one.

    This is evidenced by the accounts of many Turkish and Western sociologists, who have publications in the Turkish language or translated into English in Turkish libraries. Some of these sociologists have attended religious gatherings, described them and reported on some of the sect’s religious texts.

    Here, two things are to be taken into account:

    First, when the modern Turkish state was born in 1923, millions of Anatolian peasants — including Alawites — moved to the big cities, especially Istanbul, Izmir and Ankara. This resulted in a new phenomenon among the Alawites.

    They publicly opened centers of worship in the big cities, calling these centers dirjas. There, they conducted their prayers, or at least the portion of which they chose to make public — what they called their “interpretation of Islam.” The relative Alawite openness about their religion was the result of Turkish democratic, social and economic modernity.

    I visited the Asian portion of Istanbul along with Folia Atasan, a Sunni Turkish friend and a sociology professor and researcher specializing in religious social studies. I saw what goes on in the dirjas there. I saw the Alawites practice their “very private ”religious rituals not in secret, but in public.

    Second, the Ottoman-era historic divisions of the Alawites in Turkey came from two sources: the popular base and the elite. The popular base are the historically isolated mountain peasants, which are the majority. The elite are of Sunni-Sufi-Bektashi origin, to which the Sunni Janissaries belonged. After the Janissaries in Istanbul were dissolved in 1826, they became a secretive Alawite sect found in the cities, especially the Balkan cities.

    Two things resulted from the Turkish experience. First of all, the Alawites became more socially integrated, whereby Alawite rituals became more public. Secondly, a unified Turkish trans-ethnic identity appeared. The Alawites spread out throughout Turkey.

    Even though they have always requested religious recognition, they have never had political demands. In the current political atmosphere, we should monitor the rise of the fundamentalist Sunni currents in the region and see whether they will have positive or negative effects in light of the Turkish involvement in the Arab transformation.

    The Islamist rise is a long-term danger to the Turkish modernist experience. It is not an imminent danger, despite the warnings of Turkish commentators. The bigger danger to Turkey’s cohesion and territorial integrity is the worsening Kurdish issue and the military confrontations happening in many areas.

    A commentator for Azzaman newspaper, Ihsan Dagi, said that the Justice and Development Party (AKP) now considers the Kurds to be “the new other” after it triumphed over “the first other,” i.e. the military guardianship over the state and society.

    He also said that the Kurds will be a major issue for Turkey for a long time to come. With the escalation of the armed Kurdish operations, Prime Minister Recep Tayyip Erdogan and the AKP have adopted an ultra-nationalist classical “Ataturkian” discourse with regard to the Kurdish issue. Some Turkish intellectuals even spoke of “a change in the party’s identity.”

    Read more:
  • Turkey’s Erdogan says Israel sent ‘richest Jew’ to intercede

    Turkey’s Erdogan says Israel sent ‘richest Jew’ to intercede

    JERUSALEM (JTA) — Turkey’s Prime Minister Recep Tayyip Erdogan told a Turkish newspaper that Israel sent “the richest Jewish man in the world” to create better relations between the two countries.

    Erdogan said in an interview with the daily Hurriyet published on Sept. 17 that Israel only has ties with one Muslim country and that it would be in the country’s best interest to maintain good relations with Turkey.

    “They sent the richest Jewish man in the world [to us] a couple of months ago. What was the reason? He was supposed to be intercessor,” Erdogan said.

    The newspaper reported that the businessman was likely cosmetic magnate Ronald Lauder, president of the World Jewish Congress, who has close ties to Israeli Prime Minister Benjamin Netanyahu. Other Turkish media suggested that it was casino mogul Sheldon Adelson.

    Erdogan also reiterated his conditions for restoring good relations with Israel: that it apologizes for the deaths of nine Turkish activists on the Mavi Marmara ship seeking to break the naval blockade of Gaza; it compensates the families of the victims; and it lifts its blockade of Gaza.

    Erdogan also told the newspaper that in light of the recent furor in the Arab world over the anti-Islam movie “Innocence of Muslims,” he would ask the United Nations to have Islamophobia defined as a hate crime.

    via Turkey’s Erdogan says Israel sent ‘richest Jew’ to intercede | JTA – Jewish & Israel News.