Totes les entrades al "Turkey’s AKP" Categoria
ISLAM, DEMOCRÀCIA & ELS ESTATS UNITS D'AMÈRICA:
Fundació Còrdova
Abdullah Faliq
Introducció ,
Cultura política islàmica, democràcia, i Drets Humans
Daniel I. preu
PRECISIÓ EN LA GUERRA GLOBAL AL TERROR:
sherifa Zuhur
Islamist Opposition Parties and the Potential for EU Engagement
Toby Archer
Heidi Huuhtanen
Political Islam in the Middle East
són Knudsen
ESTRATÈGIES PER A IMPLICAR L'ISLAM POLÍTIC
SHADI HAMID
AMANDA ECOM
Partits islamistes : participation without power
Malika Zeghal
ISLAMIST MOVEMENTS AND THE DEMOCRATIC PROCESS IN THE ARAB WORLD: Exploring the Gray Zones
Nathan J. marró, Amr Hamzawy,
Marina Ottaway
RADICALITZACIÓ ISLAMISTA
Les qüestions relacionades amb l'islam polític continuen presentant reptes a les polítiques exteriors europees a l'Orient Mitjà i al nord d'Àfrica (MENA). A mesura que la política de la UE ha intentat fer front a aquests reptes durant l'última dècada aproximadament, l'islam polític mateix ha evolucionat. Els experts assenyalen la creixent complexitat i varietat de tendències dins de l'islam polític. Algunes organitzacions islamistes han reforçat el seu compromís amb les normes democràtiques i s'han compromès plenament a la pau, política nacional dominant. Altres continuen casats amb mitjans violents. I encara d'altres han derivat cap a una forma més quietista de l'islam, desvinculat de l'activitat política. L'islam polític a la regió MENA no presenta cap tendència uniforme per als responsables polítics europeus. El debat analític ha crescut al voltant del concepte de "radicalització". Això, al seu torn, ha generat investigacions sobre els factors que impulsen la "desradicalització", i a la inversa, 're-radicalització'. Gran part de la complexitat deriva de la visió generalitzada que aquests tres fenòmens es produeixen al mateix temps.. Fins i tot els termes en si són impugnats. Sovint s'ha assenyalat que la dicotomia moderat-radical no aconsegueix captar completament els matisos de les tendències dins de l'islam polític.. Alguns analistes també es queixen que parlar de "radicalisme" està carregat ideològicament. A nivell de terminologia, entenem que la radicalització s'associa a l'extremisme, però les opinions difereixen sobre la centralitat del seu contingut religiós-fundamentalista versus polític, i sobre si la voluntat de recórrer a la violència està implícita o no.
Aquestes diferències es reflecteixen en les opinions dels mateixos islamistes, així com en les percepcions dels estrangers.
Islam polític i política exterior europea
L'ISLAM POLÍTIC I LA POLÍTICA EUROPEA DE BARRI
MICHAEL EMERSON
RICHARD JOVES
Des de 2001 i els esdeveniments internacionals que van seguir la naturalesa de la relació entre Occident i l'islam polític s'ha convertit en un tema definitori per a la política exterior. En els últims anys s'ha dut a terme una quantitat considerable d'investigació i anàlisi sobre la qüestió de l'islam polític. Això ha ajudat a corregir algunes de les suposicions simplistes i alarmistes que es feien anteriorment a Occident sobre la naturalesa dels valors i intencions islamistes.. Paral·lelament a això, la Unió Europea (EU) ha desenvolupat una sèrie d'iniciatives polítiques, principalment la Política Europea de Veïnatge(ENP) que en principi es comprometen amb el diàleg i un compromís més profund de tots(no violent) actors polítics i organitzacions de la societat civil dels països àrabs. No obstant això, molts analistes i responsables polítics es queixen ara d'un cert trofeu tant en el debat conceptual com en el desenvolupament de polítiques. S'ha establert que l'islam polític és un panorama canviant, profundament afectat per una sèrie de circumstàncies, però el debat sovint sembla que s'ha quedat en la qüestió simplista de "els islamistes són democràtics".?No obstant això, molts analistes independents han defensat el compromís amb els islamistes, però l'acostament real entre els governs occidentals i les organitzacions islamistes segueix sent limitat .
Partits islamistes , ARE THEY DEMOCRATS? DOES it matter ?
Tarek Masoud
Counter Transformations in the Center and Periphery of Turkish Society and the Rise of the Justice and Development Party
Ramin Ahmadov
Turkey and the EU: A Survey on Turkish MPs’ EU Vision
kudret Bulbul
Even though Turkey’s dream for being a member of European Union (EU) dates back to late 1950s, it can be said that this process has gained its momentum since the governing period of Justice and Development Party, which is shortly called AK party or AKP in Turkish. When compared with earlier periods, the enormous accomplishments during the AK party’s rule are recognized by domestic and European authorities alike. In the parallel of gigantic steps towardsthe European membership, which is now a real possibility for Turkey, there have been increasingdebates about this process. While some European authorities generate policies over Cyprus issueagainst Turkey’s membership, some others mainly lead by German Christian Democrats proposea privileged status rather than full membership. Turkish authorities do not stay silent over thesearguments, and probably first time the Turkish foreign minister can articulate that “should they(the EU) propose anything short of full membership, or any new conditions, we will walk away.And this time it will be for good” (The Economist 2005 30-31) After October third, Even though Mr. Abdullah Gül, who is the foreign minister of the AK party govenrment, persistentlyemphasizes that there is no such a concept so-called “privileged partnership” in the framework document, (Milliyet, 2005) the prime minister of France puts forward that this option is actually one of the possible alternatives.
zealous democrats : ISLAMISM AND DEMOCRACY IN EGYPT, INDONESIA AND TURKEY
The fear of Islamists coming to power through elections has long been an obstacle to democratisation in authoritarian states of the Muslim world. Islamists have been, and continue to be, the best organised and most credible opposition movements in many of these countries.
They are also commonly, if not always correctly, assumed to be in the best position to capitalise on any democratic opening of their political systems. Al mateix temps, the commitment of Islamists to democracy is often questioned. En efecte, when it comes to democracy, Islamism’s intellectual heritage and historical record (in terms of the few examples of Islamist-led states, such as Sudan and Iran) have not been reassuring. The apparent strength of Islamist movements, combined with suspicions about Islamism’s democratic compatibility, has been used by authoritarian governments as an argument to defl ect both domestic and international calls for political reform and democratisation.
Domestically, secular liberals have preferred to settle for nominally secular dictatorships over potentially religious ones. Internationally, Western governments have preferred friendly autocrats to democratically elected, but potentially hostile, Islamist-led governments.
The goal of this paper is to re-examine some of the assumptions about the risks of democratisation in authoritarian countries of the Muslim world (and not just in the Middle East) where strong Islamist movements or parties exist.
Success of Turkey’s AK Party must not dilute worries over Arab Islamists
Mona Eltahawy
It has been unsurprising that since Abdullah Gul became president of Turkey on 27 August that much misguided analyses has been wasted on how “Islamists” can pass the democracy test. His victory was bound to be described as the “islamista” routing of Turkish politics. And Arab Islamists – in the form of the Muslim Brotherhood, their supporters and defenders – were always going to point to Turkey and tell us that we’ve been wrong all along to worry about the Arab Islamist’ alleged flirtation with democracy. “It worked in Turkey, it can work in the Arab world,” they would try to assure us.Wrong. Wrong. And wrong.Firstly, Gul is not an Islamist. His wife’s headscarf might be the red cloth to the bull of the secular nationalists in Turkey, but neither Gul nor the AK Party which swept parliamentary elections in Turkey in June, can be called Islamists. De fet, so little does the AK Party share with the Muslim Brotherhood – aside from the common faith of its members – that it’s absurd to use its success in Turkish politics as a reason to reduce fears over the Mus-lim Brotherhood’s role in Arab politics.The three litmus tests of Islamism will prove my point: women and sex, la “oest”, and Israel.As a secular Muslim who has vowed never to live in Egypt should Islamists ever take power, I never take lightly any attempt to blend religion with politics. So it has been with a more than skeptical eye that I’ve followed Turkish politics over the past few years.
Claiming the Center: Political Islam in Transition
John L. Esposito
In the 1990s political Islam, what some call “Islamic fundamentalism,” remains a major presence in government and in oppositional politics from North Africa to Southeast Asia. Political Islam in power and in politics has raised many issues and questions: “Is Islam antithetical to modernization?,” “Are Islam and democracy incompatible?,” “What are the implications of an Islamic government for pluralism, minority and women’s rights,” “How representative are Islamists,” “Are there Islamic moderates?,” “Should the West fear a transnational Islamic threat or clash of civilizations?” Contemporary Islamic Revivalism The landscape of the Muslim world today reveals the emergence of new Islamic republics (Iran, Sudan, Afganistan), the proliferation of Islamic movements that function as major political and social actors within existing systems, and the confrontational politics of radical violent extremists._ In contrast to the 1980s when political Islam was simply equated with revolutionary Iran or clandestine groups with names like Islamic jihad or the Army of God, the Muslim world in the 1990s is one in which Islamists have participated in the electoral process and are visible as prime ministers, cabinet officers, speakers of national assemblies, parliamentarians, and mayors in countries as diverse as Egypt, Sudan, Turquia, Iran, Líban, Kuwait, Iemen, Jordània, Pakistan, Bangla Desh, Malàisia, Indonèsia, and Israel/Palestine. At the dawn of the twenty-first century, political Islam continues to be a major force for order and disorder in global politics, one that participates in the political process but also in acts of terrorism, a challenge to the Muslim world and to the West. Understanding the nature of political Islam today, i en particular les qüestions i preguntes sorgides de l'experiència del passat recent, segueix sent fonamental per als governs, responsables polítics, i estudiants de política internacional per igual.