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      in World Politics

      Turkey Doubles Down on Hard Power

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      A few years ago, the very notion of Turkish foreign military interventions would have seemed extraordinary. The Turkish republic has been, for most of its history, determinedly introspective. Until the 20th century, it was largely disengaged from its immediate neighborhood, favoring ties with the West. Great power architecture tends to subdue regional tensions. Whether it’s unilateral US power or bilateral umbrella organizations like the European Union or NATO, a deterrent to regional conflict has been present.

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      Yet with the waning of such architecture and the changing internal dynamics of Turkish politics, Turkey has engaged in a number of foreign military interventions in recent years — in Iraq, Syria, Libya and, most recently, in Azerbaijan’s conflict with Armenia over the disputed Nagorno-Karabakh region.

      The prevailing assumption is that Turkey won a strategic battle in this war that has shifted the balance of power in the region. But this ignores a deeper malaise in Turkey’s foreign policy direction. It may be winning hot fights today, but the wider cold war it is entering with a ring of neighboring states will damage Turkey’s ability to project power in the longer term.

      Unfriendly Neighbors

      Only a decade ago, under the guidance of then-Foreign Minister Ahmet Davutoglu’s “zero problems with neighbors” doctrine, Ankara was on historically good terms with Armenia. At the time, there was a sense that Turkey was leaving behind the traditional republican mindset of being beset on all sides by threats.

      This mindset, rooted in the dissolution of the Ottoman Empire and the war of independence that thwarted Great Power designs on the partition of Anatolia among the victors in World War I, persisted throughout much of the 20th century. However, by 2014, Ankara had signed bilateral High-Level Strategic Cooperation Council agreements with Iran (2014), Iraq (2009), Lebanon (2010) and even, strange though it may now seem, Syria (2010).

      Even Greece and Armenia, traditionally viewed as the most ardent foes due to the religious divide, had become amicable neighbors. In April 2014, Turkish President Recep Tayyip Erdogan even offered condolences to the grandchildren of Armenians killed in 1915, in a major shift in official Turkish rhetoric. This was perhaps the zenith of Turkish soft power in its neighborhood. All that has changed since Erdogan moved his ruling Justice and Development Party (AKP) decisively in a nationalist direction.

      It is often observed that Erdogan is a leader in the mold of Russian President Vladimir Putin. His increasing use of opportunistic hard power to meet strategic foreign policy objectives is seen as part of the classic Putin playbook. Yet this analysis overlooks some important facts.

      Embed from Getty Images

      At the most fundamental level, Turkey is not Russia. The two states have some striking similarities — such as an imperial legacy on the periphery of Europe that has tended to reinforce a sense of ethnic and cultural isolation and exceptionalism. However, they are simultaneously very different.

      Russia only lost its empire in 1991, while Turkey’s vanished 70 years earlier. Despite the loss of empire, Russia maintains considerable de facto power in the ex-Soviet space. Not only that, but Russia can be said to still be a significant empire, given that Moscow controls what are effectively non-Russian republics within the Russian Federation.    

      The same is not true of Turkey. For half a century, the Turkish republic largely ignored the Ottoman Empire’s former imperial possessions. In the 20th century, ethnic outreach toward Turkic or co-religious communities in the Balkans, the Caucasus and the Middle East and North Africa has increased, but never with the same level of hard power control Russia wields in its former imperial space. Further, the only significant non-Turkish population under Ankara’s direct control is the Kurds of southeastern Turkey.

      The result is that the projection of purely hard power can have useful results for Russia in its former imperial space in a way that is more complicated for Turkey. The Nagorno-Karabakh conflict can be said to occur in both Russian and Turkish former imperial space, but this is much more immediately true of Russia. Armenia is dependent on Russia as a client state in a way that Azerbaijan is not dependent on Turkey.

      What’s more, for Turkey, conflict with the states encircling it leads to far greater problems. Russia is difficult to encircle. It is geographically too extensive. There is always room to maneuver. Turkey currently has very difficult relations with Armenia, Iraq, Syria, Cyprus and Greece. This leaves precious little goodwill to help project soft power. Everything must be won by hard power.

      A High Price on Everything

      There is no question that in the Nagorno-Karabakh conflict, Turkey’s backing of Azerbaijan was pivotal, leading to a strategic success akin to that achieved shortly beforehand in Libya. Turkish hard power had been decisive and influence dramatically increased in Baku, as it was in Tripoli.

      Yet it came at the price of establishing Armenia as an even more implacable enemy than it already was, just as the success in Libya established Egypt, Greece and the United Arab Emirates as even more implacable enemies than they already were. In the context of the eastern Mediterranean, it could be argued that the action in Libya was non-negotiable for Turkey. It had to act. But in Azerbaijan, it was much more nuanced.

      The Turkey of the Davutoglu era might well have acted as a go-between, defusing tensions between Armenia and Azerbaijan, all the while quietly increasing Turkish influence across the entire region. Instead, the result is hostile battle lines. Turkey may have the upper hand today, but newly embittered enemies will await any opportunity to inflict harm. This does not build a sustainable, peaceful, long-term strategic vision for Turkey within its neighborhood.

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      in Elections

      A Turkey Recipe for 2020

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      Julia Rothman (@juliarothman) illustrates the Scratch feature in The Times’s Sunday Business section.The Times is committed to publishing a diversity of letters to the editor. We’d like to hear what you think about this or any of our articles. Here are some tips. And here’s our email: letters@nytimes.com.Follow The New York Times Opinion section on Facebook, Twitter (@NYTopinion) and Instagram. More

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      in World Politics

      The Political Implications of the Hagia Sophia Reconversion

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      On July 10, Turkish President Tayyip Erdogan issued a decree reconverting the Hagia Sophia museum into a mosque, thus realizing a long-cherished dream of conservative currents in Turkish society. Originally built as a cathedral by the Romans, the Hagia Sophia functioned as Istanbul’s main mosque throughout the Ottoman era. Its conversion into a museum in 1934 was one of a series of moves intended to distance Mustafa Kemal Ataturk’s new secular republic from the Islamic heritage of the defunct Ottoman Empire — and became a totem of conservative resentment toward the Kemalist regime.

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      The reconversion of Hagia Sophia should, therefore, be considered a significant symbolic achievement for the conservative side and a settling of scores with the early republican period. Erdogan is also seeking political gain by treating this issue as an identity battle between conservatives and secularists.

      A Tactical Move?

      According to a poll conducted in June by MetroPOLL, a majority of the Turkish population regard the Hagia Sophia controversy as an attempt by the government to divert attention from economic problems and reverse its declining support. Only 30% said they felt it was really just about a change of use from a museum to a mosque. This means that even among supporters of the ruling Justice and Development Party (AKP) and its ultranationalist junior partner, the Nationalist Movement Party (MHP), significant numbers consider the move to be more tactical than ideological — even if they ultimately agree with the outcome.

      Erdogan’s earlier statements also suggest that this is a tactical move. During campaigning for the local election in 2019, he responded angrily to a crowd that raised the topic of Hagia Sophia, pointing out that the adjacent Sultan Ahmad Mosque (Blue Mosque) is almost always empty during prayer times. He told his audience that he would consider reconverting the Hagia Sophia if they first filled the Sultan Ahmed Mosque. Given that this was consistent with previous remarks and little has changed since the exchange, political expediency now seems to have outweighed religious or ideological considerations. Erdogan expects reconversion to produce three political benefits.

      Erdogan’s Political Expectations

      The first benefit is to energize the more conservative segments of his power base by meeting one of their longstanding symbolic demands, in particular in light of the emergence of two splinter parties from the AKP, with the potential to appeal to this electorate. The prominence of the controversy suggests he has succeeded in this.

      The second benefit would be to distract the public from the country’s serious socioeconomic problems. Where the youth unemployment rate — including those who have given up seeking work — has reached 24.6%, the government would like to talk about anything but the economy. Here, Erdogan has gained relief, but probably not to the extent he hoped.

      Embed from Getty Images

      The third and most important benefit would be to establish yet another identity battle between conservatives and secularists. This is the arena where Erdogan feels most secure, and the Hagia Sophia issue appeared ideally suited for the AKP’s identity wars. Its symbolism is multi-layered.

      First of all, a fight over mosque versus museum slots easily into a religion/modernity binary. It can also be used to create an Islam/Christianity binary as Hagia Sophia was originally built as a church and functioned as such for nine centuries until the Ottoman conquest of Istanbul. Secondly, it awakens historical allusions and underlines the real or perceived dichotomy between the Ottoman Empire and the Republic. Reversing a decision taken by Ataturk also inflames existing debates over the early republican reforms. Finally, the move is also expected to provoke adverse international reactions, thus offering a perfect opportunity for Erdogan to breathe new life into his narrative of Turkey encircled by enemies, with Western powers subverting its sovereignty.

      Domestically, Erdogan would expect the reconversion to provoke uproar among secularist circles and lead the secularist People’s Republican Party (CHP) in particular to condemn the decision and mobilize public opposition. This would create another opportunity for him to stir the “culture wars.”

      In fact, however, the CHP and most of the other opposition parties avoided this ploy and either supported the reconversion or remained neutral. This approach is in line with the new strategy of CHP leader Kemal Kilicdaroglu, who has been careful to avoid such traps in recent years. While he has received much criticism from his party base — especially the secularist intelligentsia — for his calculated lack of interest in cultural conflicts, Kilicdaroglu seems to have been successful in preventing Erdogan from picking his fights.

      In light of the lack of domestic push-back, the Turkish president will focus on international condemnation to fan the flames of identity conflicts, presenting these reactions as interference in Turkey’s internal affairs — if not outright Islamophobia. Given that certain European countries have their own problems with accommodating Muslim places of worship, European criticisms can easily be framed as hypocritical and anti-Islamic.

      In that sense, Hagia Sophia is the perfect fight for Erdogan: it is symbolic, emotionally charged, politically polarizing and consolidates political camps. And all this is achieved with scant real-life consequences. European policymakers should follow the example set by the opposition parties in Turkey and deny Erdogan the trivial rhetorical fights he clearly seeks.

      *[The German Institute for International and Security Affairs (SWP) advises the German government and Bundestag on all questions related to foreign and security policy. An earlier version of this article was first published on the SWP website.]

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

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      in World Politics

      Why Making Hagia Sophia a Mosque Again Is Good News

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      The reaction to the decision by Turkish authorities to turn Hagia Sophia from a museum back into a mosque has been illuminating. Turkish President Recep Tayyip Erdogan is accused of playing religious politics. If so, he is not alone. When Pope Francis describes himself as “pained” by the news and says his thoughts are with Istanbul, as if some natural disaster had befallen the city, he too is playing religious politics.

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      The fact that this building — with one of the largest freestanding domes in the world — has stood the test of time and conflict at all is a miracle. Yet since 1934, it has stood silent, but for the passing voices and feet of tourists, as a museum.

      Given its stature as a place of spirituality, this is an astonishing fact. Imagine the Notre Dame in Paris or St. Peter’s Basilica in Rome — or indeed the myriad religious sites built upon older religious sites — spending close to a century as museums.

      Western Hypocrisy

      Despite this, the media in the West have been almost uniform in their condemnation. UNESCO, which designates the building as a World Heritage Site, has criticized the move. Western media have noted the reaction of liberals in Turkey, lamenting the undermining of the secular state.

      The condemnation is, of course, based on a key distinction between Hagia Sophia and the likes of Notre Dame and St. Peter’s Basilica. The distinction — emphasized in almost every media report — is that Hagia Sophia was built in 537 by Justinian as the seat of the Eastern Orthodox Church and the spiritual center of the Byzantine Empire. It only became a mosque in 1453 with the conquest of Constantinople by Ottoman Sultan Mehmed II.

      Notre Dame de Paris in France © beboyGiven this history of conquest, it’s a wonder that Hagia Sophia is here at all. Consider the religious sites desecrated by conquerors with new faiths, from the Temple of Solomon to the Bamiyan Buddhas. Yet Mehmed II’s first act was to hold the Islamic Friday prayers in Hagia Sophia. He may have been a Muslim, but he recognized the sheer spiritual power and majesty of this building and honored it. 

      The Ottomans removed icon frescoes and mosaics and replaced them with Arabic calligraphy, but the spiritual life of this amazing building continued under new owners. That is a testament to the building and the comparative moderation of the conquerors.

      The Mezquita of Cordoba

      The idea that Hagia Sophia is a museum, and that this is a balanced compromise between faiths, has become received wisdom. Yet the truth is that turning Hagia Sophia into a museum was hardly an act of religious tolerance. Far from it, the move was a culminating act in a decade of cultural revolution in Turkey, in which the regime of republican leader Mustafa Kemal Ataturk pulled up the Ottoman inheritance by its roots.

      It was not a generous gesture to the Greek Orthodox Church, but a symbolic attack on the power of Islam in Turkey. It remains that to this day. Unspoken in today’s debate is the fact that Hagia Sophia became a museum in an era when the Sufi brotherhoods of Turkey were outlawed, the adhan (call to prayer) could no longer be called in Arabic and religious dress was prohibited. Into recent times, Sufism has remained persecuted and the whirling dervishes perform for tourists — rites that the secular establishment had largely destroyed in any real sense. 

      Given this backdrop, the conversion of Hagia Sophia into a museum takes on a different complexion, as if spirituality itself were a museum, which is after all what Ataturk intended by such a move. Turning the building back into a place of worship can then be seen as one more step in the reemergence of an older Turkish cultural inheritance. 

      Inside the Mezquita of Cordoba in Spain © Matej KastelicThe fact that Hagia Sophia was once a cathedral is no barrier to it now being a mosque. Consider the Mezquita in Cordoba, one of the finest architectural monuments in the Iberian Peninsula (and itself built on the site of an earlier Visigoth church). It was perhaps the greatest mosque in Muslim Spain, before being converted into a cathedral in 1236 by King Ferdinand of Castile.

      Today, a cathedral stands in its center and it remains illegal for a Muslim to kneel there in prayer. Yet few Spaniards would countenance it being converted into a museum as an act of magnanimity toward Islam, nor are there calls from global institutions for Spain to do so. Requests by the Islamic Council of Spain to allow Muslim prayer have been opposed by the Vatican and Spanish ecclesiastical authorities.

      The Loss of Greek Anatolia

      Converting Hagia Sophia back into a mosque reflects the present reality of modern-day Turkey, which is that of a Muslim-majority population. Just as you expect Westminster Abbey in London to be a Christian place of worship, it’s natural that Hagia Sophia should be a Muslim place of worship, with due interfaith dialogue and public access.

      This contemporary reality doesn’t negate the very real tragedy of the loss of Greek Anatolia. That loss is far more recent than 1453. The same regime that turned Hagia Sophia into a museum was also responsible for the ethnic cleansing of Anatolia of Greek Orthodox communities. Over 1 million Greeks were forcibly removed from their ancestral homelands and sent as refugees to modern-day Athens and Thessaloniki.

      Today, you can wander through their empty churches in Cappadocia, in central Anatolia, or at sites like Karmylassos (Karakoy) in southwest Turkey, where an entire ghost town is left sprawled on the hillside as a brutal reminder of the wholesale removal of a people and culture. 

      What was done in the name of creating an ethnically Turkish republican state was barbaric, just as what was done to create an ethnically Greek republican state. Ethnic nationalism accepts no gray areas, and ordinary people are its victims, on both sides of the dividing line.

      In Support of Islam

      Yet the violent forces that produced that ethnic cleansing also produced the zealous ideology of Westernization that uprooted the Ottoman legacy in the land of modern Turkey. It means a seam of bitterness and division runs through the very heart of the modern state. 

      Inside Hagia Sophia in Istanbul, Turkey © Artur Bogacki / ShutterstockIt is disingenuous of Western observers to say that Hagia Sophia should remain a museum for the sake of religious tolerance. If tolerance and moderation are our goals, then we should welcome the return of the call to prayer to Hagia Sophia, just as we would welcome the return of church bells at Notre Dame, had it been turned into a museum by secular revolutionaries.

      To welcome it is to support moderate Islam. To not do so is to leave moderate Muslims in a curious bind, not wishing to create conflict, yet expected to disapprove of seeing the spiritual centerpiece of Turkey’s largest city being devoted once more to worship. It also turns the building into a focal point for the more extremist.

      The remarks of Pope Francis are astonishing for a religious leader. That he is “pained” by the idea of such a site of spirituality being turned from a museum back into a place of worship smacks of the worst kind of bigotry. Must it only be “my god” who is worshipped, both here and in former mosques elsewhere?

      Equally, secular outrage is disingenuous. This is a religious building. The secularists are right to resist attempts to constrain their lifestyle, such as the prohibition of alcohol or sexual freedoms, just as Muslims in Turkey have chafed at secular restrictions on their own lifestyles. But Hagia Sophia is a religious space, first and foremost.

      The historic mistake was turning Hagia Sophia into a museum in 1934, in a cultural revolution that has impoverished Turkish society ever since. Whether the pious nationalists of the ruling party will usher in a moderate or yet more divisive era for this unique building, only time will reveal.

      The views expressed in this article are the author’s own and do not necessarily reflect Fair Observer’s editorial policy. More

    • 163 Shares169 Views

      in US Politics

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