Armenians and Turks Speaking the Language of Love “He looks at the tree – does not see the tree – sees himself Looks at the road – does not see the road – sees himself Looks up – there are stars in the sky And looks at the mirror – does not see himself Says hi” Armenian poet Zahrad, whose real name was Zareh, proves in his poem that not seeing anyone else except ourselves prevents us from seeing others. I got acquainted with a young man sitting next to me while I was going to the United States. His family was sitting on the other three seats just next to him. After he spoke a few words, he said that he was an Istanbul Armenian and the conversation deepened: “I used to hate Turks while living in Turkey. My family sent me to a university in the U.S., as they did not want me to get involved in the events. This is because I used to begin talking by saying, “I am an Armenian,” and I used to take offense at everything and suspect everything.” While talking to G., who was frustrated by thinking that the privileged ones were Turks, I perceived how much he felt himself like a Turk. It was not a racial effect but a cultural effect in meaning. He told me how he has been saved from the hatred feeling in the United States: “I had an opportunity to obtain information for the first time. The U.S. structure, that consists of different races and cultures softened me a lot. For the first time, I learned from the intellectual structure here that the claim of the [so-called] Armenian genocide was not true as I had thought.” That is, a foreigner did not do what official history did. I wonder, how patriotic is the nationalism, which has not been able to explain this? He speaks Turkish with his son. His pretty one-year-old daughter cannot speak, yet. His wife also came to Istanbul and she admired it. In short, the family speaks Turkish not Armenian. It is very obvious that we swim in a pool of a joint culture. The family, that cannot do without coming to Turkey several times a year, recently discovered Bodrum. Saying, “I live in California, what will I do with the sea?” G. is now a buff of Bodrum. He adds that although one of his Armenian friends in the U.S. was born there, he speaks Turkish with his grandmother. “The presence of some fanatical Armenians did not lessen the love for Anatolia,” says G. He also says that he became a good religious man after the birth of his son. After one or two weeks I met an Armenian from Ferikoy in Santa Monica. Arte settled there 18 years ago. He does business with China and Korea. And he adds, “China is so rich that it can feed the entire world.” I tell him about my impressions, “China: The Sleeping Giant,” I wrote in 1992, and he makes the following explanation on textile, “The U.S. textile industry, which opened its doors to Korean and Chinese textile, has collapsed. ” Arte often comes to Istanbul because he says that he misses it and tells me one of his memories: One of our friends died. Two men were waiting near the coffin while the deceased was lying on the musalla [the stone on which the body is placed for washing before being put in the coffin, according to Islamic rites]. Then it was my turn and I began waiting. The only Armenian friend of my Turkish friend was me. Then my friends made fun of me. They said, “Go to the mosque and pray.” I said, “Yes I can, what is wrong with that? Is our God not the same? What happens if I enter a mosque and take out a cross? I do not consider myself a stranger.” How many Turks are there who consider themselves strangers to this culture? Is it important that this attribution was made by a writer or something else? They are the ones who dogmatize without getting up from their seats, and travel to the cities in their country under police escort, they are not much of my fellow citizens like those above. “The white whale swims freely and opens the way with the grudge of Captain Ahab,” says writer Moby Dick. With his hatred Ahab hangs on the back of Moby Dick. The wound cannot be healed with hatred in the name of veracity. Children of this culture know how to embrace each other in spite of the official history. February 15, 2005

letter:Dear Ms Sevindi, You write, without naming the speaker to whom you attribute the quote: “For the first time, I learned from the intellectual structure here that the claim of the [so-called] Armenian genocide was not true as I had thought.” This is absurd. There is no Armenian, or indeed any serious and free-thinking researcher studying the Armenian Genocide in the US (or anywhere outside Turkey for that matter), that would ever say this. It is therefore obvious that this quote is a fabrication. I do not see how falsely attributing denialist words to an Armenian contributes to “speaking the language of love”, as this is insulting to Armenians, and serves the very policy that prevents Armenian wounds from healing. Turkish journalists would do well to look to fellow writer Ohran Pamuk’s moral courage. Thank you for your attention. Mark Dear Newal 1)About Princeton’s Near East Department (academic corruption), you might find the following link enlightening: http://users.ids.net/~gregan/pac.html 2)About the Armenian Genocide, you might find the records of the Ottoman Military Tribunals 1919-20 (published in the Takvim-i-Vekayi) helpful. 3) For general information on the Armenian Genocide I would refer you to, for example, http://www.armenian-genocide.org/affirmation.html . 4)Unfortunately www.os-ar.com site you refered to is in Turkish language only, so I was not able to read it. 5) For Turkish academics on the Genocide, see Taner Akcam, Halil Berktay (Sabanci University). 6) Also Ragip Zarakolu and the “Belge” publishing house could point you in the right direction on the subject. Thank you Mark 1)About Princeton’s Near East Department (academic corruption), you might find the following link enlightening: http://users.ids.net/~gregan/pac.html 2)About the Armenian Genocide, you might find the records of the Ottoman Military Tribunals 1919-20 (published in the Takvim-i-Vekayi) helpful. 3) For general information on the Armenian Genocide I would refer you to, for example, http://www.armenian-genocide.org/affirmation.html . 4)Unfortunately www.os-ar.com site you refered to is in Turkish language only, so I was not able to read it. 5) For Turkish academics on the Genocide, see Taner Akcam, Halil Berktay (Sabanci University). 6) Also Ragip Zarakolu and the “Belge” publishing house could point you in the right direction on the subject. Dear Nevval, many thanks for your kind remarks regarding my “culture” letter. In fact, I have learned (or reaffirmed confidence in previous knowledge), in one or the other aspect, from your columns. Now, such letters may have or not have consequences. We will see. Here I want to mention another point, because you have also been interested in some German affairs. What I mean is the “Armenian” resolution of the German Bundestag, so it has also to do with Turkey. But this might be more indirectly than you probably would think at first sight. As you certainly know, this resolution was initiated by CDU/CSU. I guess, that it might have been an idea not of Merkel, but of Erika Steinbach. She’s a member of CDU fraction there and, on the other hand, the chief executor of the German “expellee associations”. Whatsoever, the question remains. Why? In Germany, people are generally not very interested in the “Armenian question”, and I guess that many people do not know if “Armenian” might be edible, perhaps a kind of biscuit. That means, it is probably not a campaign gimmick in Germany. Of those who know better, some may use it as an excuse, saying “we did, but Turks did earlier” (genocide). That’s how Mr. Gül has interpreted the action, and he is not totally wrong. However, this thought was much more prominent in former decades, in the WW2 generation. Today, it wouldn’t gain them much support, if any. I think there is another, more complicated reason, which could be seen as an intrigue or, more positive, a stimulus for a debate about European history (not just Turkish-Armenian history). While i do not know how much you already know about the parts of history in question, i will try to explain it in short. When German troops retreated from eastern Europe in the final phases of WW2, they were accompanied by many German refugees. German minorities had lived in many eastern countries since the middle ages or some later epoch. Others, who had remained there, were expelled shortly after the war had ended. There were many casualties among the refugees and the expellees as well, and there were many acts of revenge, like murder and rape. As ever, most victims were innocent women and children or old people. The largest number was expelled from former Eastern Germany, which had become Western Poland and the Russian oblast of Kaliningrad. The second largest group was expelled from Czechya. These had been Czechoslovakian citizens since the end of WW1. Whereas Germany has apologized for the war and invasion and other cruelties, and Poland has apologized for the expulsion, Czechya refused and still refuses to do the same. Now, here we find Erika Steinbach, who accuses Czechya of not having faced up to her history, which contains injustice and some cruelties against ethnic Germans (including German-speaking Jews) from the first days of independence onwards (independence from Austria-Hungary in 1919; “peace” treaty of St.Germain). We also find France here supporting Czechya in the debate preceding Czechya’s EU accession. As to the Armenians, the common accusation in Europe towards Turkey or the Ottoman Empire is “genocide”. Many Armenians especially in the West claim similarity of their role to that of the Jews and Gypsies in Nazi-Germany or under Nazi occupation. This of course is wrong. If we compare policies and activities and fates between WW2 Germany and WW1 Ottomans, the Armenian Huntchak and Dashnak are rather comparable to the Nazis. Then, we may compare the Ottomans to post-war Poland and Czechya, whereas the Armenian expellees of course resemble the German expellees and refugees. There is no similarity to the “holocaust” or shoah at all, or perhaps this might be the status of mainly Turkish and Kurdish civil victims of Armenian terrorism. (So in this case we have some fashists disguised as Jews, which I feel is absolutely terrible; it’s of course different with Armenian non-combatants; however, this is not the topic here.) Back now to the CDU, we see them not speaking of “Armenian genocide”, but citing that “some” have called it a genocide (this is a change compared to former common belief of most German-Christian conservatives). If we have in mind now that “some” include the French and the European parliament, what about the Czechian and Polish (and other) expulsions here? Weren’t they, then, also genocides? There were tens of thousands of civil victims. At least the French already have indirectly said “yes” in some sense, by “recognizing” the Armenian (but still exclusively this) case. Even the Polish parliament has, but the government apologized to the Turks, saving Poland’s possibilities. Czechya is rather unhappy with all of this. The German Greens and Social Democrats, who had opposed German activities against Czechian obstinacy (required by the expulsee associations) subscribed to the CDU resolution regarding Turkey, probably not realizing what was implicated. Had they really been interested in Ottoman Armenian history, they would have known. While the relevant scientific literature (essentially McCarthy, Shaw, Feigl, Salt, also Marc Pinson and others which may be relevant in a wider perspective) is indeed not widely known in Germany and elsewhere in Europe (initially I had some difficulties to find it), I gave the quotations half a year earlier to all the relevant political parties. These however probably belong to the category of letters which remain irrelevant (storage place “P” – equal to paper basket). Not so, perhaps, the one sent to Prof. Peter Glotz, a social democrat, who seemed to be really interested in the subject. He is, however, not in parliament or the SPD executive board, but rather an outsider within the party, and the co-chairman of a foundation which aims to build a “center against expulsions”. The other co-chair(wo)man is Erika Steinbach. As far as i became aware, she got copies and was interested to some degree. So it seems not impossible that she also took action accordingly, as far as it might support her own ambitions. The worst passages in the resulting document might well “belong” to the Greens or other “well-meaning” groups (as we say, “meant well is the opposite of well”; I really hope that this will not apply to my own activities, but unfortunately it’s always possible). Also, there may be various intentions in the Christian Democrats too. As to Turkey, I think it might be very reasonable to discuss the subject of the Armenian expulsions in the context of European expulsions in general, including of course the Balkan and Black Sea regions. It’s some common ground too, even if there is no reason to like it. That’s history. The best! Hans-Peter

The U. S. operation in Iraq caused ruptures in a great scale: The United Nations cracked, NATO cracked, the Western European Union cracked, the West cracked and Europe cracked. The direction in which these ruptures will develop is not certain yet. Will the crack become even bigger? Nowadays, everyone is trying to repair these cracks in order to ensure global cooperation. The developments in Iraq will determine the place and role of a new division and grouping in the world. The real determinant here is what the United States wants to do and how much it can be accomplished. To the countries like Germany, France, Russia and Turkey these are the questions: Do they want the U.S plans in Iraq to be successful? Or do they consider these plans incorrect? Do they object to the U. S. plans and interests considering the fact that the United States is after establishing its hegemony in the Middle East? Of course, the plans and interests of other countries in the region will influence the developments. Besides, what the various forces in Iraq want to achieve is also important. The process that will emerge as a result of all these plans, and the clash of interests, will play a role while a new Iraq is being shaped. What is interesting is that Turkey, which has been the best U. S. ally and friend for 50 years, has become the most anti-American country. Everybody in Turkey, including all the columnists, have become anti-American. With the effect of intellectuals on the society, anti-Americanism has risen sharply. This same America took sides with us in Bosnia, contrary to Europe that preferred to watch the genocide in that country. [Foreign Minister] Abdullah Gul asks: “Shall we in bad terms in a unipolar world with America, which was our friend in the multipolar world? Is it logical?” The most important characteristic of the Iraq model that Bush is trying to establish is that it includes a pretentious cultural metamorphosis project. The establishment of a Western societal system is being envisaged in a very short time in Iraq, which has traditional social and economic qualities of Oriental, Islamic societies. All the mechanisms and foundations that are going to be established are Western patented. The establishment of political parties, parliaments, private companies, private enterprises, central bank, stocks exchange market, independent media and the public opinion, are all part of a Western system, financed by the United States under the control of U. S. troops. Those who do not believe in this consider the elections as part of the game. In fact, there is a war going on in the social and cultural arena with the basic differences between the typologies of Eastern and Western people, and it will continue. In Eastern-type dictatorial regimes, power and money are distributed from top to bottom according to the ruler, family, party or ethnic connection. Ruling parties like the Baath Party, rule the state mechanism in this way, and by nourishing men bound to them like gangs, they control the society. – In Eastern societies, the leader, tribe and state are traditionally very important. The individual is not important. The individual is nothing and can be sacrificed easily. Can be killed easily. You cannot even question this. – On the other hand, the individual is at the center in the Western society. Social development and the state are meant for the individual’s welfare and happiness. The individual is important. The real foundation stone of the Western-type democracy model is the individual getting stronger both economically and socially. But there is also another fact that the West mostly ignores: In Eastern societies, the individual finds his strength, public spirit and social security in the tribes, congregations or sects. Someone who joins such organizations, in one way or another, is better protected in difficult times and can also find people to support him. – Those who are clearly flabbergasted by the organized attitude of millions of Shiites demonstrating in the streets, and their participating in the elections, do not know anything about the religious-political organization model, that includes even the prayer leader of the districts. – Shiism in particular, different from Sunnism, has turned religious and political authorities into a state and societal control mechanism, most especially in the Iran model. It would not be incorrect even to say that Shiism has repeated Lenin’s and Stalin’s classical one-party model that reaches the traditional streets. – Establishing a Western model in such a special, organized structure that protects and controls the society will encounter certain difficulties, because this will mean a drastic shift from East to West geo-culturally, in a very short period of time. We hope that this shift does not result in Turkey being stuck between the EU and the United States, and being unable to do anything about it. Turkey should adapt to its role as a global player. February 8, 2005

letter of reader:Abit impolite entrance! man in your article you touch upon shia and shiaism with a little bit of disrespect. I do not see shias much different than sunnis and shiaism much different than sunnism. they are both represive, backward and regressive thinking. sunnis have ruled most of middle east for the past several hundered years and they do not have much to show for. all these countries from turkey to the arab countries and beyond who are ruled by sunnis are nothing than bunch of currpt , ineffective and repressive group. it is sad to watch peoples of these countries and not feel for them. the sunnis have repressed , opressed and killed and committed acts of genocites against millions of shias, kurds, yazidis, assyrians , armns and others. they have wasted all their energies of subjecting these peoples while themselves being sujegated to the west. look at turkey. turkey with a broken economy, broken society owes the west over $200 billion dollars. it cannot even service its debt interest being so high. it has committed untold cruelty against some 20 million kurds who the turks calling their brothers and yet turks banned their language. wow!! an american friend of mine asked me how is it poosible to ban someones language. turkey is still pissing in the wind in regards to eu about the kurds. it cannot be honost and straight and try to carry out the reforms , it promiese eu. it is a bazar mentality all lies and no honor. so how do you expect a country like turkey or egypt or any of those bugos republics to serive and call themselves a country. turkey is still using all its energies on containing the kurds in iraq. if you watch iran which has just as much fear on a free kurdistan , does not say a word and has been helping thme a lot. there is not a forces in the world including the supper power US to deny the kurds their eventuall freedom. let alone a third grade , poor thirld world country like turkey to deny the kurds. may be iran is smart enough and knows this, and the turks are not . turkey is till recovering from cyprus and has not been able to digest accupying cypurs. kurdistan is no cyprus. saddam with all his money and power and the help inside iraq could not dfeat the kurds. turkey is not even in the same league. tukrey still cannot handle pkk and is begging us to do it for them. so, do not blame the shia, the sunni establishments are and have been loosers for decades and they are not smart enought to wise up. by the way i come from a prominent sunni family and but i do not conisder myself a sunni. thanks for your time jordan letter2:Dear Nevval, first i must apologize for having written your name wrongly last week. Please forgive me. As to Iraq, you said exactly what i think about it. Except the clear difference between Shiism and Sunnism – i think of Saudi-Arabia and the Pashtunes, they are Sunnitic too. Are’nt the Alevites, which make the strictest difference to Chomeini in the Islamic World, much more Shiites than Sunnites in some respect? And I remember some poems of the Bektashi tradition, that i will not repeat if you are a Sunni. Perhaps, of course, you know them much longer than i do. I feel, that the Turks, as an ethnic tradition, make a difference. But also the Ottomans – they allied to the Sunna*, like the late Roman emperors to Christianity, and by that gained control of the faithful. I think, it is an alliance of powers. Chomeini and his successors rule(d) themselves, like Stalin, you’re right. That’s a difference, but i do not consider it very large if compared to liberal systems. In Saudi-Arabia, the theologians do not rule themselves, and nevertheless it is worse than Iran. So, the US will have much to do for a long time. Let us hope the best Hans-Peter Geissen *There is a degree dissertation which describes this alliance as a firm political and social control mechanism. Unfortunately, it is written in German. Some, like Elcin Kürsat-Ahlers, think, that the ulema control had become more fierce as the Ottomans became more and more defeated in Europe and started “Westernizing” reforms, which in turn jeopardized the position of the ulema in that alliance.

Some people see the things as if, and ask why? They want to search what it is under. We dream about the things which did not happen before and occurred. We are saying that: Why not? It is the right time. Let’s do it together. We should have courage and big dreams, asking for the impossible. With a heart, falling in love with the differences. Each of us is different. For millions of years we haven’t seen any duplicate of anybody. Each of us is arriving on earth as a unique and significant DNA. This makes all of us significant on earth. All of us are the member of the humankind family. We are brothers and sisters to each other. Sufism states that “There are many ways of reaching god, which equals to number of people on earth” 6 billion ways of reaching god is our common root of tolerance in our culture. Avrasya which is the mother land of hundreds of culture, remarkably colored geography is the land of us. We are living next to each other. Hundreds of language, body, sound and culture are erupting from all sides of us. We created a dialog project for this mosaic of differences: DA, Dialog Avrasya Magazine. DAP Dialog Avrasya Platform. We will take our roles on this stage all together. Today on earth all of us are dependent to each other. This means cooperation. DA magazine has been published since four years. It is printed in both Moscow and Istanbul. Our partner in Moscow is Lenin Library. We are working together with our Slav friends. Several times Turkish and Slav folks get together in DAP. We chat. We created projects in the beauty of Antalya. We made plenty activities in several countries of DAP members of Avrasya geography. Our hearts beat together. We reconcile our differences. Today, is reconciling and cooperation day. DAP is taking its responsibility as a civil activist group and international organization. In November we will meet again with all country committees. A new term will start. DA is one of the most important pages of these works. Because literature, art, poem, novel, cinema are our architectures of our souls. We are trying to introduce soul worlds of Turkish and Slav folks by translating many documents from other countries to the Turkish readers. I hope that many books of Turkish authors will be translated to your languages. We can join more than before. Our joining glue is love. Our hearts which are joined with love, are calling each other “I have dream”. Let’s make real our dream. Let’s give hand to hand in order to create more secure and happy world. Let’s construct our future with DA project. Let’s open the doors of opportunities for our next generations.

Apparently, the upcoming January 30 elections in Iraq are mostly about Iran with regards to the consequences. Iran insists on a social model of the “Islamic” revolution, the last revolution realized in the past century. Iran’s Islamic understanding is much more different than Turkish Islam. There is no imamate in the Sunni belief. It is not an issue of faith. The Shiites, however, by establishing a clergy, make the imamate an issue of faith. Imams are the only authorities who know everything about the past and the future and are able to solve the secret meanings of the Holy Koran. Opposing them means opposing the Koran. Earning a divine title in this way, the imam has no responsibility before the public and cannot be dismissed. The source of his authority is Allah via the lineage of the 12 imams. One who opposes an imam is considered as opposing God. The clergy emerges as a result of the demi-God-king cult that finds its place in the Shiite sect; however, according to Sunni political doctrine, “The head of state in Islam does not receive any of his authority from God and does not have any divine title or authority. He is one of the members of the ummah, like the others. He is brought to the leadership position by the ummah or its representatives.” In Shiism, rejection of the imam’s opinions results in excommunication, because “the orders of the imam are the orders of God, his prohibitions are also those of God. Obeying imams means obeying God and a revolt against them is a revolt against God.” Imams do not only see [Angel] Gabriel, they also receive divine inspirations from God. The clergy has always been at the fore in Iran’s political struggle. Their financial autonomy and large lands have been very beneficial in this fight. The state power had always been on the side of religion until religion laid claim to the state and government. [Ayatollah Rohullah] Khomeini had established this route in order to export his revolution and Shiite understanding. This was a Shiite circle covering the entire Middle East, beginning from Lebanon and passing through Palestine. Shiite militants destroyed the whole place during the Lebanese civil war. They occupied southern Lebanon and never withdrew. If the Shiites win in Iraq, Khomeini’s Shiite circle will enlarge. If you ask the name of the administration in Basra and Nasarriyah, you receive the answer, Iran. The Iranian influence is excessive not only over Shiites but also over Kurds. A profound analysis of Fethullah Gulen, who had explicitly stated the points of the conceptual differences between Turkey and Iran in my interview published in 1997, is still valid today. * Sixty percent of Iraq is made up of Shiites and 20 percent are Kurds, living in the north. Then, who will emerge [victorious] from the ballot box? Iran’s powerful influence even disturbs some Shiites. The Iraqi Islamic Revolution Party and the Cause Party are Iranian sympathizers. The Iranian influence is clearly observed in the election propaganda techniques. Portraits of the powerful ayatollahs are on the posters and some people are visiting homes, one by one, explaining that participation in the polls is a religious obligation. Imams preach in mosques that those who support their lists, will be doing good deeds, much more important than fasting and praying. As Jordanian King Abdullah said, increasing Iranian influence might shake all Arab-Sunni balances. Nobody is demanding a theocratic regime like the one in Tehran. The creator of the Arab Hezbollah movement, Iran, is also accused of making atomic bombs. Condoleezza Rice listed Iran among the [six] outposts of tyranny. Everyone is also aware that Israel is the country mostly concerned about this potential threat. What is different here is that not only the United States and Israel are concerned about Iran, but Europe is concerned as well. Will Europe only be contented to remain in opposition or will it want to be included in the issue? Meanwhile, a rough ideology of the neo-cons is also to seek revenge. If we go back to the elections, can putting a ballot box in the middle be a sign of democratization in Iraq, where the influence of religion is high and ethnic tribal structures harm each other? Does democracy emerge from the ballot box? If this is not an operation to find a rabbit in a hat, what then is the magic of the ballot box? It seems that the ballot box, which is constructed on the focal point of the different expectations, will crash into problematic majority rule/pluralism. There are about one million Iranian immigrants in the United States, as many as the Americans themselves, in a country where the word Iran has become synonymous with terrorism. The Iraqi ballot box, constructed in the middle of the world, symbolizes an Armageddon-type election. *Global Tolerance and New York Talks, Timas Publishing. January 25, 2005

letter:Dear Nevval, first i must apologize for having written your name wrongly last week. Please forgive me. As to Iraq, you said exactly what i think about it. Except the clear difference between Shiism and Sunnism – i think of Saudi-Arabia and the Pashtunes, they are Sunnitic too. Are’nt the Alevites, which make the strictest difference to Chomeini in the Islamic World, much more Shiites than Sunnites in some respect? And I remember some poems of the Bektashi tradition, that i will not repeat if you are a Sunni. Perhaps, of course, you know them much longer than i do. I feel, that the Turks, as an ethnic tradition, make a difference. But also the Ottomans – they allied to the Sunna*, like the late Roman emperors to Christianity, and by that gained control of the faithful. I think, it is an alliance of powers. Chomeini and his successors rule(d) themselves, like Stalin, you’re right. That’s a difference, but i do not consider it very large if compared to liberal systems. In Saudi-Arabia, the theologians do not rule themselves, and nevertheless it is worse than Iran. So, the US will have much to do for a long time. Let us hope the best Hans-Peter Geissen *There is a degree dissertation which describes this alliance as a firm political and social control mechanism. Unfortunately, it is written in German. Some, like Elcin Kürsat-Ahlers, think, that the ulema control had become more fierce as the Ottomans became more and more defeated in Europe and started “Westernizing” reforms, which in turn jeopardized the position of the ulema in that alliance. GÜMÜS, Burak (2001): Türkische Aleviten vom Osmanischen Reich bis zur heutigen Türkei. – 262 S., Konstanz (Hartung-Gorre) Konstanzer Schriften zur Sozialwissenschaft Bd. 58 KÜRSAT-AHLERS, E., TAN, D. & H.-P. WALDHOFF (Hrsg.)(2001): Türkei und Europa. Facetten einer Beziehung in Vergangenheit und Gegenwart. – 235 S., Frankfurt am Main (IKO-Verlag für Interkulturelle Kommunikation) darin: -KÜRSAT-AHLERS, E.: Leitreferat der Organisationsgruppe. – 13-33.

Entering a new year always awakens emotion-filled hopes. We have the belief that the new one will get rid of the old. This nightingale chirping inside us believes the new one is a very clean page. This is not true. You cannot acquire the new by burying the past or eliminating it. The new can exist by knowing the recent past and making peace with it. The way of gaining new days is not by “forgetting,” they can be gained by accepting and taking a step further. Turkish Prime Minister Recep Tayyip Erdogan, had thought he erased a 1,000-year past by cutting the clothes representing hope with a pair of scissors, during his Syria trip. Customs, 10 times older than the combined ages of the prime minister and those of his grandchildren, indicate the deep veins of tradition and cultural innocence customs. Our ancestors used to consider forests as holy. Tree culture is so common in Turkish tribes. The Gokturks, Uygurs and Karakoyunlus not only considered forests sacrosanct, they also used to refer to the birch tree as “Mr. Birch-Holy Birch.” They used to perform their religious ceremonies under a birch tree. According to the beliefs of the Sagays and Molabolls, the birch tree came from the sky for Umay Ana (mother) with God’s mercy for Ulku Ata, that is, it was a part taken from God. They used to plant a tree for worship where there was no birch tree. Birch branches with green leaves, were never absent from treatment ceremonies of patients. The Fergana (Hokand) Turks used to consider single trees as holy and believed they were graves of Muslim saints. You can see hundreds of examples all around Anatolia and in our cities. Holy graves were under trees. Making vows was very common by hanging rags on branches. Uzbeks also used to offer sacrifices to single trees. The ancient Turks used to plant a tree for every newborn child and this custom was very common during the whole period of the Ottoman rule. This tree tradition continues today among the Alevites and Tahtacis. I saw women in Buhara who prayed by touching wood columns at the Naksi pilgrimage place. There were colorful rags tied to electricity cables even at the grave of Timur and his family cemetery. While ascending up to the church on the island, you can see a lot of things being hung on brushes. Regardless of being Greek or Turk, human beings make their hopes visible. There is harmony with nature and an umbilical cord with nature under the love of trees. When the modern individual saw that he was losing this harmony, “the greens” movement, environmental activities became political expressions. The Green policies were formed. However, as a result of the capitalists exploiting nature and plundering everywhere with the aim of making profits, breathing in our planet, including the Amazon forests, became difficult, the world became warmer. Humanity is shaken by the tsunami disaster we witnessed recently. Religions did not emerge only to make rules. Rules are a small part of religion. The philosophy that fills religion is to love the world and human beings created by God, not only to love what you find suitable or people like you. Even if they are different, every creature should be loved. Because “we love creatures for the sake of the Creator.” In 1855, a Red Indian Dwam chief said: “When all animals become extinct, we will die as a result of the great loneliness of our spirit, we will also experience the same things animals experience. Whatever befalls the earth befalls the children of the earth.” In the new year, let our prejudices decay like old trees, let your love grow like a plane tree. Source: Conversations with the Medlar Tree – Hikmet Birand. January 12, 2005 01.18.2005

letter:Hello Ms. Sevindi, again, i liked your comment, especially as it gave me some details unknown to me before. In return, i add two links here to sites you might be interested in and later perhaps might contribute to yourself. From euronatur i copied an article on Troy. Cafe Babel is a meeting point where young Europeans (journalists) discuss issues of European politics. Best wishes Hans-Peter Geissen

Women and Men Prayed Together at the Mosque Nevval Sevindi, Yeni Yuzyil, July 20-29, 1997 Previous Next Recommend Print Send Feedback The mainstream of our culture runs from Central Asia . If we recall that, in the Islamic understanding during the Yasawi period, women and men worshipped together and that the Qur’an was read in Turkish until the thirteenth century, why is there an effort to separate men and women in society and in places of worship? Women and men prayed together in mosques during the time of the Prophet. It sometimes occurred that a woman would correct the Caliph who was giving sermon. For example, in one his sermons Caliph ‘Umar warned the Muslims, saying: “Do not pay women in marriage more than 500 dirhams as dowry.” A woman in the congregation objected: “O ‘Umar! Should we follow the Qur’an or you?” ‘Umar asked: “What does the Qur’an say?” The woman replied: ” The Qur’an says: ‘If you divorce a woman in order to wed another, and you have given her a hoarded treasure as dowry, take not the least part of it back.’ (4:20) Is a hoarded treasure equal to 500 dirhams?” ‘Umar remarked: “‘Umar erred, the woman said the truth.” It is true that time and changing conditions have caused some changes in secondary matters. Women do not have to perform their prescribed prayers in mosques, but if they would like to, they should not be banned if there is no justifiable reason for banning them. As for the second part of the question, I do not know whether Ahmad Yasawi and his followers recited the Qur’an in Turkish. The Qur’an can be translated into any language, but no translation can be the exact copy of the original. So, in prescribed prayers the original of the Qur’an must be recited, but a person can supplicate to God in any language he or she wishes. Women’s Covering Nevval Sevindi, Yeni Yuzyil, July 20-29, 1997 Previous Next Recommend Print Send Feedback Trying to isolate women, it’s desired that they wear hijab. Kezban Hatemi says that this is not commanded in the Qur’an. Is hijab necessary or not? Covering of women is mentioned in the Qur’an, but it doesn’t specify how or in what form this should be done. Dwelling on the form narrows Islam’s broad horizon. In fact, it would be a mistake to make a religious costume. The same thing is true for covering the head. It’s a mistake to make this into one of the main principles of Islam and faith. The headscarf isn’t one of Islam’s main principles or conditions. It’s against the spirit of Islam to regard uncovered women as outside of religion. We have so many things in common; we shouldn’t be divided by details. If we’re going to quarrel with one another in the mosque, first let’s make peace in the mosque courtyard by giving priority to the spirit or essence of something before its form. Marriage and the Home Nevval Sevindi, Yeni Yuzyil, July 20-29, 1997 Previous Next Recommend Print Send Feedback 1. The purpose of marriage is not pleasure; rather, it is to establish a family, ensure the nation’s permanency and continuation, save the individual from dispersed feelings and thoughts, and control physical pleasure. Just as with many other matters related to the basic nature that God has given to each being, pleasure is a payment made in advance to invite and encourage to marriage. 2. One should not marry for reasons of dress, wealth, or physical beauty; rather, marry for spiritual beauty, honor and morality, and virtue and character. 3. If a couple wishes to divorce, the most intelligent criteria are of no use to those who did not (or could not) get married for the correct reasons. The important thing is not to escape from the fire in the home with the least harm, but to prevent a fire from ever starting there. 4. Some marriages based on logic and judgment were initiated by taking refuge in God. They are so sacred that, throughout a lifetime, they function just like a school, and their “students” guarantee the nation’s permanency and continuation. 5. Every union made in the name of marriage, but without careful thought, has left behind crying wives, orphans, and those who wound the family’s heart. 6. The soundest foundation for a nation is a family in which material and spiritual happiness flows, for such a family serves as a sacred school that raises virtuous individuals. If a nation can make its homes as enlightened and prosperous as its schools, and its schools as warm as its homes, it has made the greatest reform and has guaranteed the contentment and happiness of future generations. 7. Nations are based on homes and individuals. If homes are good, the nation is good; if homes are bad, the nation is bad. If only those who want the best for the nation would first work to reform the homes! 8. The word home is used according to the people in it. They are considered happy to the degree that they share human values. Yes, we can say that people live humanly with those in their home; a home becomes a home because of its inhabitants. 9. A home is a small nation, and a nation is a large home. One who successfully manages a home and who has raised its members to a level of humanity can manage a large organization with a little effort. 10. A disorderly house means that its people are slovenly and unhappy. The dirtiness, disorder, and irregularity of houses, shops, and streets show the local officials’ lack of sensitivity. 11. What is right is liked and esteemed even if defeated; what is unjust is loathsome and disliked even if victorious. 12. What is right is beautiful in character, and the one who is right is sweet. Even if the right falls into the mud, it remains pure and upright. Even if the unjust is washed with musk, it remains impure and disgusting. 13. Color and shape may change, but essence does not. Name and title may change, but character does not. Such changes have, and continue to, fool many people. 14. Those who oppress the weak are defeated even if they are the victors; those who are right are victorious even if they are the losers. [Criteria or Lights of the Way, Izmir 1990, Vol.3, pp.88-93] Marriage is based on intelligence and the spirit If a believer is looking at his or her life partner from a different, egotistic viewpoint, it cannot be said that he or she is marrying for Islam. Marriage is not the purpose of life; it is a means to continue the human race. A Muslim is the representative of purity, sincerity, and an ideal. Something done for any motive other than obtaining God’s approval cannot be viewed as Islamic. The main basis of the relationship between a man and woman is compassion and lifelong friendship. It’s a friendship that doesn’t include only this world, but the next life as well. Satisfying some desires is only a payment given in advance for this relationship in this world. Marriage is based primarily on intelligence and the spirit. It is based on rationality and spiritual conformity or accord between the spouses, rather than on physical factors. Viewing marriage as an occasion or means to satisfy certain bodily desires ,and thereby presenting polygamy as an Islamic way for this, is a purposeful and most abominable misrepresentation of Islam. Another point to mention in this respect is that at times some things come to the fore and others recede. Some commands can be abandoned for more important ones. In war there’s no fasting, and while traveling prayer is shortened. If polygamy is considered as a stain on Islam and causes people to turn away from Islam, a Muslim doesn’t have the right to practice it. Polygamy Nevval Sevindi, Yeni Yuzyil, July 20-29, 1997 Previous Recommend Print Send Feedback I’d like to talk with you about polygamy. This point caught my attention. Some say that since polygamy is permitted by the Qur’an, it must be accepted. God created human beings as noble. We always seek the good and beautiful, but may not always find them. Sometimes when we seek our rights, we encounter what is false. While seeking the truth, we can acquire vain and ugly things. In my opinion, seeking and falling into error while seeking are a part of the road to knowledge and truth. This shouldn’t be seen as strange. Maybe stagnation, insensitivity, and not searching and investigating should be viewed as something strange. The dangerous thing is stagnation and insensitivity that kills the development of people’s talents. Over time, we have strayed from certain values. Today we’re seeking the truth. While doing this, unfortunately, sides are taken and camps appear. If only this weren’t the case. If only “we and they” weren’t said. If only there wasn’t the view that we are always right and they are always wrong. If only we could close the fragmentation of our society’s structure inside of us, without leaving any trace. Everyone has a destination of his or her own to go to and views everything from the perspective of his or her destination. This causes fragmentation, especially in a society that has not evolved intellectually. First of all, we should learn to respect others’ views and how to live together in peace. There’s division because the basis of common morality and thought is not fully understood, or because these are different for everyone. We’ve not fully comprehended how we can live together despite having different viewpoints on certain subjects. Everyone looks at the issue from one perspective according to his or her own truths. The other side looks with its own truths. Without doubt there are points of truth on both sides. During a certain period, in order to defend themselves, some insistently emphasized marriage with four women. I’d like to talk about the spirit of the issue. First of all, there’s no record in the Qur’an or the hadith that it’s sunna to marry more than one woman by means of a religious ceremony. In the Sura of Women, permission to marry more than one woman under special circumstances is mentioned only as a license or a special permission. However, marrying just one woman is encouraged to the degree of being mandatory. Thus, no one can consider marrying four women a matter of fulfilling a sunna; they can’t claim to have fulfilled any religious law by doing so. Another side of the issue is this: There is license as well as resolution in religion. Resolution is choosing the difficult side of a matter. Although no one can force you to do it, for example, someone might get up at night and, because of enthusiasm and a heartfelt desire to bow before God, observe a long prayer vigil. This might be done to receive the blessings God will give at that moment. But someone else might choose a small act of worship or one kalima-i tawhid (pronouncing God’s unity). The essence of the matter is this: Be others’ advocate and your own prosecutor. We must interrogate ourselves. Thus, acting with resolution means self-questioning, doing the difficult part of a job, choosing the hard way, or being a candidate for the difficult. License means that God allows something easy, for the sake of expansion and comfort. There are Qur’anic verses and hadiths on this subject. In Sufism, acting with resolution is essential for those who choose the spiritual life. In religion, those who deem polygamy lawful see it as a license. There can be times when it is necessary, such as during war when many women may be left in a vulnerable position. In order to close roads leading to sin, they must be able to obtain lawful pleasures in a lawful way. Also, widows in need must be considered. Religion doesn’t just address this century; it addresses all centuries. Every century takes from religion what suits it and what is necessary. A person determined to draw closer to God and be a good Muslim prefers resolution to license. Sharani, a famous Sufi, said: “Dervishes should act with resolution.” On the one hand, people must try Sufism and reason, and, on the other hand, must ask if something is really necessary and if there are conditions for using the license. They must study their choice sincerely and see if it meets with God’s approval. Without doing all of these, they will use the full license and show this as a measure for Islam and Muslimness. This is no more than dressing their own faults and human weakness in a religious robe. The Minutes with Fethullah Gülen in New York” Bestseller of 1997 (50.000 printed)

In the Qur’an, the Individual is a “Species” Itself Nevval Sevindi, Yeni Yuzyil, July 20-29, 1997 Next Recommend Print Send Feedback We shouldn’t fear or feel anxiety about individuals, their development, or their motivating other individuals, for the Qur’an sees each individual as a type as compared to other types. The important thing is the source of the emotions and thoughts that nurture them. When individuals attain a certain way of thinking and understanding and reach a certain horizon, they’ll comprehend that it’s necessary to live a social life. Developed persons will feel the need to be with others, understand that they shouldn’t be alone, and that they shouldn’t harm other social segments or individuals. Those individuals educated along these lines, who don’t use their rights and freedoms to harm others but to consciously choose others’ interests above their own, should be allowed to develop individually. Otherwise, there will be constant judgment and condemnation, oppression and being oppressed, cruelty and victims of cruelty. This is one dimension of the tragic tableau in Turkey today. Flourishing of the Individual Nevval Sevindi, Yeni Yuzyil, July 20-29, 1997 Previous Next Recommend Print Send Feedback Your suggestion for the individual to flourish indicates your vision, but changing people’s habits is not so easy. This is because we are grandchildren of a militarist nation. It has been passed on by our ancestors. In fact, I have asked some friends who understand genetics about this. Are national characteristics inherited from one generation to the next? I didn’t get a fully satisfactory answer. Such an inheritance always can be a matter for discussion. It is reflected in Parliament in one way, and in the presidency in another way. Its manifestation in the military is very different, for its members represent power and, due to their profession’s nature, from time to time their attitude can be rougher. In other social segments, they can remain under this same influence to the degree that it’s permissible. Can human rights and freedom be narrowed in the name of democracy? A top authority once said: “This constitution is too broad for us.” However, narrowing human rights and freedom cannot be recommended. For a long time we have taken things from outside without asking “does this suit us,” trying to force ourselves into a particular mold. But this nation, this state, this society has some special characteristics. This nation should be viewed within its own characteristics, for ignoring them only causes alienation and new social crises, such as those we’re living through now. There are some things this nation will not relinquish. Our historical and religious dynamics, as well as our essence, must be considered. Take this however you want, but there are some things you just can’t throw away. Ignoring these in favor of things developed in a different world and according to that world’s criteria, like a ready-to-wear dress, creates problems. In the end, a religious community (like yours) is a closed system. Is it possible to open up and expand within this closed state? I wonder, is the community’s spirit a common thing, or does it permit the individual to develop? Today the community is perceived a little differently. First of all, we are not a religious community. If we’re going to call it a community I feel uncomfortable with this word it is like this: For example, Islam strongly recommends its followers to perform the prescribed prayers as a congregation. This recommendation caused the building of mosques in almost every city or town district. Islam orders that the Friday noon prayer should be performed as a congregation. This caused the building of at least a large mosque in every town. This also causes Muslims to come together five times a day in mosques. Again, Islam commands pilgrimage for those Muslims who can afford it. These are occasions that naturally bring the Muslim people together. Like this, those who have the same thoughts and adopt the same way of serving people and the country come together without any compulsion or ultrerior motive. They may have different creeds, worldviews, and political inclinations. This is what you see in what you mention as “your community.” You believe in certain things and put them into words. For example, you say love; you say hatred should be buried so that it can’t be revived; and you believe in the importance of education. People who share these feelings and thoughts undertake certain activities related to them. If this is called a community, there’s no reason to be worried. The second aspect is that certain thoughts of such communities can become static, which might prevent members from developing their natural talents. What you say is true from this respect. Coming together in a manner that raises doubts, with the view of doing certain things from the outset, can hinder individual development. Those in the forefront of such communities put a high price tag on their experience. When people serve humanity, seeking titles is disrespect to service, the nation, and to those who trust them. Can some people in political parties, religious communities, and other groups overcome these? It’s possible, but different thoughts should be allowed to flourish. Otherwise there can be retrogression in contemporary change and transformation. There can be no radical change, for the innovative spirit will be lost or not come forth. But in addition to protecting the basic line, there’s a need for innovative spirits, especially when time flows very fast and developments take place very rapidly. Some aspects of existentialism are correct The idea that we cannot escape easily from this inherited influence should be destroyed. It’s very important to think more freely and to gain an individual identity. I guess this is the point of departure in the foundation of existentialist philosophy during periods of universal crisis following world wars, where people were swept into mass death. The individual lost everything and was annihilated. The existentialists were definitely right to rebel against the loss of the individual. But, they went too far on some points and nurtured other mistakes. As in every other issue, balance is necessary.

03 – 05 January 2001 The GAP Administration has set up a “Project Team” in charge of conducting planning work in relation to the decision of the Council of Ministers to have the Project completed by 2010. The Master Plan Group of the GAP Administration is presently working on a regional development plan with emphasis on such specific headings as sustainability, regional coherence, establishment of social and economic balances, improvements in life quality, enhancement of the role of private sector in development, support to sections benefiting less from the process of development, equality opportunities, cultural development and participation. This work reached a critical stage. At this stage, an international search conference was organized in Antalya to share national and international experience in regional development. GAP President Dr. I.H. Olcay Unver, Deputy President M.Kaya Yasinok and other senior level staff from GAP were present at the conference. Below is a list of other top-level staff from various organizations and agencies who also attended the conference: Dr. Ahmet Akinci —– Development Bank Asit Biswas —– 3rd World Water Council Ayda Eraydin —– METU Sema Kut —– Hacettepe University Prof. Aalt Leusink —– NEDECO – The Netherlands Prof. Kenan Mortan —– GAP Master Plan Prof. Servet Mutlu —– Baskent University Zeynep Arat —– GAP Master Plan Saffet Atik —– GAP Master Plan Dr. Yavuz Ege —– GAP Master Plan Hasim Ogut —– GAP Master Plan Simla Yasemin Ozkaya —– Ministry of Foreign Affairs Mehmet Polat —– GAP Master Plan Dr. Ahmet Saltik —– GAP Master Plan Prof. Halil Sariaslan —– Capital Market Board Nevval Sevindi —– GAP Master Plan Prof. Takashi Shirasu —– Tokyo University Prof. Ilhan Tekeli —– METU Cecilia Tortajada —– 3rd World Water Council – Mexico H.E. Jay Narajan Vyas —– Minister (India) 08 – 09 January 2001 BİR BÖLGE, KÜRESEL EKONOMİYE NASIL ENTEGRE EDİLİR! Doç.Dr. Havva Neşe ÖZGEN Ege Üniv. Ed. Fak. Sosyoloji Bl. 1 Temmuz 2000 İle 11 Ocak 2001 tarihleri arasında GAP-BKİ ve UNDP’nin ortak projesi olan “Yeni Bölge Kalkınma Planı” içerisinde uzman- sosyolog olarak ve üniversiteden yarım zamanlı izinli sayılarak, sözleşmeli kadroda yer aldım; ancak 5 Aralık 2000 tarihinde istifa ederek yukarıda adı geçen kadroyu bıraktım ve Üniversitemdeki görevime döndüm. Aşağıda kadroyu terk etmeme neden olan, sakıncalı gördüğüm hususlara ilişkin kaleme alarak 11 Ocak 2001 tarihinde GAP-BKİ’ye ve UNDP’ ye ilettiğim raporu, sizlerle de paylaşmak istedim. Durum: GAP-BKİ’nin (GAP Bölge Kalkınma İdaresi) UNDP (Birleşmiş Milletler Kalkınma Programı) ile Ortak Projesi olan “Yeni Bölge Kalkınma Planı”, Ocak 2000 tarihinde bir iç çalışma olarak başlatılmış; Haziran 2000 tarihinden itibaren de uzman kadrolarla Plan Ekibi oluşturulmuştur. Yeni Bölge Kalkınma Planı’nın çerçevesi; “sürdürülebilir kalkınma, bu kalkınma anlayışının en geniş kesimlerce benimsenmesi ve insanın önceliği temelinde kalkınma” kavramları ile çizilmiştir. Bir uzman ve Sosyolog olarak; GAP kapsamına giren illerin kalkınmasının; Türkiye için son derece stratejik ve insani öneme sahip olduğunun bilincindeyim. Sadece GAP kapsamına giren illerin kalkınması değil; bütünüyle gerçekçi, uygulanabilir ve insani bir ulusal kalkınma modelinin oluşturulmasının da gereğinden hareketle; tamamıyla uygun olmasa da, kalkınma konusunda azami müştereklerde anlaşarak GAP-BKİ’nin önerdiği uzman-sosyolog görevini Temmuz 2000 tarihinden itibaren kabul ettim. Zira, kanımca, uzun bir süredir AB politikalarına bir destek ve uyum sözü ile içiçe işleyen bir süreçte, yurtsever ve bilim insanı olarak görevi, bu yörenin kalkınma planlarına yine bilim anlayışım açısından müdahale etmek ve bu müdahaleyi de ulusal çıkarlar çerçevesinde politikalar üreterek ve yöre insanını buna katarak yapmaktan geçmektedir. GAP Kapsamına Giren İllerde Çeşitli Uluslarası Çıkar Hesapları ve Benim Kalkınma Anlayışım: Bilindiği gibi, Bölge üzerinde oynanan oyun; “AB ile uyum süreci politikaları”adı altında, Türkiye’nin ulusal çıkarları ve yöre insanının toplumsal çıkarları değil; aksine yapısal farklılıkların öne çıkarılması, öncelikli sorun olarak bunların medyatik olarak yaygınlaştırılması ve bu yolla yörenin zaten var olan eşitsizliklerinin üzerine yenilerinin eklenmesi yatmaktadır. Bu çerçeve, gerçek anlamda demokratik ulusal bir birliktelik anlayışını değil,geçiş süreci içinde bağımsızlığı toptan yok edebilecek(tarım politikaları, sınırlar, azınlıklar ve etnisite vb.) politikaları yörede öncelikli hedef olarak almakta; bu yolla Türkiye’nin en güçlü olduğu ve bağımsızlığını sürdürebileceği bir alanı toptan yok etmeye çalışmaktadır. Öte yandan yöre üzerinde bir diğer oyun Dünya Bankası aracılığıyla işletilmektedir. Dünya Bankası aracılığıyla yöre insanı küreselleşmeye eklemlenmiş ucuz işgücü haline getirilmek istenmektedir; ve bu iki politika da aslında bir arada işleyen ve tamamıyla ulusal çıkarları yok etmeye yönelik politikalardır. Bana göre kalkınma ve bunu planlamanın amacı; ancak ortak bir coşku ile geleceğe yönelik refah umudu, etkin ve eşitlikçi bir hukuk anlayışı ile desteklenmiş bir uzak görüşlülük, vicdan ve aklını bir arada kullanabilecek bir örgün eğitimi eşit olarak alabilmiş ve zaman içinde yaygın eğitim politikalarına erişerek hayatını emeğiyle ve niteliğiyle kazanabileceğini güvenen, demokratik, akılcı ve eleştirel düşünme süzgecinden geçmiş bir insan topluluğu yaratmaya yönelik olduğunda, başarılı olur. Bunu gerçekleştirebilmenin yolu da, kanımca son derece net ve açıktır: Yapısal uyum programları gibi Dünya Bankası politikaları ya da en önemli sorun olarak anadille eğitimi göstererek hedef saptıran AB politikaları değil; yaşamsal alanların tümüne (iktisadi, politik, sosyal ve çevresel) müdahale eden bir toplumsal projedir. Yöre, geleneksel ve küresel bir illegal ve informal güçler katmanı halindedir. Bu güç katmanları çeşitli güç zincirlerini kurarak veya oluşmuş olanlara eklemlenerek, geleneksel eşitsizlikleri körüklemekte, yeni eşitsizlik ve illegalite alanları açmakta; bu durumdan en çok zarar görenler ise gençler, kadınlar, çocuklar ve yoksullar olmaktadır. Yine AB ve DB politikalarını destekleyen kesimler aracılığıyla, “sanki bu kesimlerin yoksulluk ve güçsüzlüğüne son verecek politikalar ve çözümler üretiliyormuş gibi” gösterilerek, kalıcı ulusal çözümler engellenmekte; üstelik süreç uzadıkça bu grupların haklı olan eşitlik, refah, eğitim, sağlık, konut, sanitasyon ve kendi emeğiyle yaşamak gibi istekleri; böylece kolaylıkla sosyal kırılma, isyan duygusu ve umutsuzluk üçgenine yönlendirilebilmektedir. Yörede sosyo-kültürel değerler ve toplumsal kontrol mekanizmaları zayıflamıştır. Bunların yerine çağdaş-gerçekçi hedefleri olan ve adil yeni değerlerin acilen konulması zorunludur. Bu durumu gerçekleştirebilmenin yolu da, üretimi destekleyerek asgari geçim düzeyini ve insani kalkınma hedeflerini öncelikli olarak alan, ulus çerçevesinde çizilmiş politikalar üretmekten geçmektedir. Ayrıca yörenin, sadece kendi sınırları içine çekilmiş bir “Bölge” olmadığı da kesindir. Türkiye’nin her ilçesi-ili-tümüyle sosyal yapısı birbirine bağıntılı haldedir ve bu nedenle yapılacak planlamaların ülke çıkarları ile uyumlu olması kaçınılmaz bir zorunluluktur. Yeni Plan Ekibi ve Görevleri: Bölge’nin bu yeni kalkınma anlayışları dahilinde yeniden planlanması ve mevcut durumun gerçekçi tespiti amacına yönelik olarak; Haziran 2000 tarihinde bazı uzmanları da istihdam etmeye başlamıştır. Bu çerçevede 5 alt grup: Sosyal Kalkınma Grubu; İktisadi Planlama Grubu; Kırsal Kalkınma Grubu; Çevre Planlaması Grubu; İletişim Grubu (GAP-BKİ içinden) ve Mekansal-Kentsel Kalkınma Grubu çalışmalarına başlamıştır. Grup, (hiyerarşik sırayı takiben) GAP-BKİ başkanlığını temsilen Başkan Yardımcısı ve Plan Koordinatörü; GAP-BKİ’nin kendi uzmanları; bir grup GAP çalışanı, uzman olarak dışardan sözleşmeli personel (Koordinatör ve uzmanlar) ve bu uzman grupların oluşturduğu 5′li Plan Gruplarının sorumluluğundaki “Delegasyon grupları” ile birlikte hareket etmektedir ve yapı yukarıdan aşağıya doğru hiyerarşik sorumluluk zinciri ile tasvir edilip, yönetilmektedir. Hiyerarşide en üst GAP-BKİ ve Plan için görevli Başkan Yardımcısı ve Plan Koordinatörü bulunmaktadır. Bu grubun altında GAP-BKİ’nin daimi statüde görevlendirdiği ve ücretlendirdiği çeşitli uzmanlar vardır. Antropolog Nevval Sevindi’de bu gruptadır. Daha altta yukarıda sayılan 5 uzman ekibi vardır ve çalışmaları öncelikle bu GAP sürekli uzmanlar grubunca denetlenmektedir. En altta ise Plan ekiplerinin iş verdiği ve raporlama ile yükümlendirdikleri delege ekipler bulunmaktadır. (Örneğin eğitim ve sorunları ile ilgili olarak çalışan Anadolu Üniversitesi, Eğitim Bilimleri Fakültesi veya Kültür Varlıkları Envanteri ile ilgilenen Tarih Vakfı birer delegasyon ekibidir.) Dolayısı ile Plan ekibinin önerdiği ve yazdığı tüm raporlar, delege ekipler vb. öncelikle GAP sürekli uzmanlarının, sonra da GAP-BKİ’nin denetiminde ve sorumluluğundadır. Yapısal Dönüştürmeler Ve Beraberindeki Sorunlar: Yeni Bölgesel Kalkınma Planı, UNDP formları ile oluşturulması gereken bir kalıpla yola çıkmıştır. BM’nin kalkınma anlayışı “Sürdürülebilir kalkınma anlayışı” ve bunu destekleyecek bir katılımcı görüşün biçimlendirdiği gelişme hedefi: “eşitlik-adalet ve kalkınmada insanın önceliği” olmaktadır. Plan ekibi kendilerine iş ve çerçeve olarak verilen bu görevi ve bu amaçları benimsemiş bir ekiptir ve ilk aşamada yeni Plan’ın hedefleri de bu çerçevede çizilmiştir. Ancak daha sonra çeşitli politik baskılar olduğunu tahmin ettiğim ve ekibin bilgilendirilmediği bazı nedenlerden; Plan GAP- BKİ tarafından AB normları için bir uyum planı olarak değiştirilmeye başlanmıştır. Hemen bu aşamada, GAP kapsamına giren illerde düzenlenen çeşitli toplantılarda, ekip uzmanları, kendilerine, çerçevesi AB normlarına uyum üzerine çizili bir Plan anlayışını savunma işinin verildiğini görmüşlerdir. Bütünüyle baştaki hedeflerden bir sapma anlamına gelen bu durum (kendi çerçeveleri olmayan bir vizyonu tanıtım ve savunma görevi ve bunun katılımcı davranış olarak kamuya yansıtılması vb.) tarafımı ve diğer bazı uzmanları endişelendirmiştir. Bunun ardından gelen çeşitli ulusal uyarıların etken olduğu bir dönemi takiben bu kez de AB normlarından yine bilgi verilmeden vazgeçilerek, bu kez de Dünya Bankası çerçevesinde bir Plan hedefi gruba entegre edilmiştir. Bunlar ve aşağıda sayılan tüm hususlar, bazı uzmanların ve benim itirazlarım, tartışmalar ve sonuçları, GAP-BKİ yeni Plan ekibinin, hazirandan bu yana yaptığı ve sürekli kaydedilen, toplantı tutanaklarında izlenebilir. “Birörnekleştirme-Farklılaştırma” Tartışmaları: Plan süresince muğlak olan önemli konulardan birisi de “Birörnekleşme-Farklılık” tartışmalarıdır. Birörnekleşme-farklılaşma tartışmalarında, örneğin Dünya Bankası’nın son tutumu, “Birörnekleşmeyi teşvik”, AB’nin ise “Farklılaşmayı teşvik” çerçevesindedir. Bu farklılıklar DB için gelir, gelenekler ve dinsel farklılıklar olarak algılanırken, AB için etnisite temelinde algılanmaktadır. Oysa bilimsel görüş; farklı tabakalardaki ve sosyal örüntülerdeki insan gruplarının topluluk olma çabalarının eşitlik temelinde desteklenmesini; ve “farklı olanların toplulaşmayı bozucu ve baskın olanların da baskılayıcı olabilecek tavırlarının, sistematik olarak, anlaşma ve kontratlar temelinde çözümünü” teşvik etmektedir. Buna göre, farklılıklar sosyal bir yapıyı oluşturan olumlu streslerdir ve bunları cinsiyet, gelir kaynağı, yaşa dayalı farklar, istihdama bağlı farklar, köylü-şehirli olma vb. sosyal alanın tümüne ait sosyal olgular olarak anlamak gereklidir. Dolayısı ile,bilimsel görüş için bunlar bastırılacak veya özellikle beslenecek farklar değil, sadece sosyal yaşamın içinde birer unsur olarak kalırlar. Burada asıl mesele, bazı çıkar gruplarının farklarından dolayı eşitsiz temeller yaratabilmesi ihtimali olarak belirir; örneğin kadınlar üzerinden veya topraksız ve işsizler üzerinden, ya da tümüyle doğal çevre üzerinden ya da daha genç gruplar üzerinden yaratılacak eşitsizlikler, tüm yapıyı geriletecek eşitsizlikler olarak anlaşılır. Her iki durumda da, bütün Dünyada ve politik alanda, bu tartışma “kültür” konusundaki tutumlara ilişkin olarak belirlenmektedir. Kültür ve Kültürel Değerler Konusu: Bu dönemde GAP-BKİ’nin dikkatle politika üretmesi ve buna ilişkin savunuları üstlenmesi gereken bir alan olan “Kültürel Yapıların Kalkınma Sürecine Entegrasyonu” konusu, bu konuda görevlendirilen GAP-BKİ’nin uzmanına (Nevval SEVİNDİ’ye) itirazımla karşılaşmıştı. Özellikle GAP kapsamına giren illerde, kültür konusunun etnisite konusuna indirgenmesi, uzman ekibin içinden de sağduyulu karşı çıkanlar sayesinde geriletilmişti. Bu konuda benim savunum; kültürün gelenekler ve yaşam örüntüleri ile ilgili alanları kapsayan bir sosyal olgu olarak incelenmesi ve bu durumun, birörnekleştirme ya da farklılıkları teşvik amacıyla değil, aksine kalkınma hedefleri için uygun politikalar üretmede bir araç olarak kullanılmasıdır. Bu çalışmayı yapması gereken grup, akademik hayatta yer alan ve politik olarak yansız davranabilecek bilim insanlarıdır. Bu gerçekten hareketle ve GAP-BKİ’nin de resmi isteği ile Hacettepe Üniversitesi Antropoloji Bölümü ile temasa geçilmişken; aniden ve gerekçesi açıklanmaksızın bu delegasyondan vazgeçilmiş ve kültür çalışmasının BKİ’den maaşlı ve belli irtica çevrelerine yakınlığı ile simgeleşmiş bir uzmana Nevval SEVİNDİ’ye verildiği, şifahen, bildirilmiştir. Bu görüşle birlikte; GAP-BKİ Yeni Bölge Planı’nda yer alacak olan “yöre insanının kalkınma kavramı etrafında bütünleşmesi” anlayışının, yerini “dinlerin ılımlı birliği ve islamın şemsiyesi altında toplanmış bir hoşgörü programı”na terketmesi ihtimali doğacaktır. Planın tanıtımı için kamu kurumlarına verilen brifingde de, programda konuşmacı olarak sadece yöneticiler ve grup başkanları bildirilmişken, salt Nevval SEVİNDİ’nin ,kültür konusunda, GAP-BKİ adına konuşması; Plan’ın yeni oluşumunu ve buna aracılık edenleri göstermesi açısından önemlidir. Daha yukarıda da belirtilen şekillerde vizyonun UNDP formlarından çıkması ve belirsizleşmesinin altında, görev sürecimde de karşı çıktığım ve tehlikelerine değindiğim bazı konulara dikkat çekmek isterim. “Bölge” Sözcüğünün Kavramlaştırılması Ve Yaygınlaştırılması: Bu özellikle üzerinde dikkatle durulması gereken bir husustur. Son 8 aylık dönem içinde, gerek GAP kapsamına giren illerde, gerekse bazı politik kesimlerce de yaygınlaştırılan ve meşrulaştırılan bir sözcük olarak BÖLGE sözcüğü, bu nedenlerle de bir kavrama dönüşmüştür. Bunun izlerini GAP kapsamına giren illerde çalışan kamu ve GAP-BKİ görevlilerinde (Bölgeden’im-Merkezden’im ayrımında), ayrıca giderek daha hızla yöre insanının günlük konuşmalarında görmek mümkün hale gelmiştir (Kişisel gözlemlerimle, bazı gruplarda Amed, Bohtan, Serhad vb. bölgelere ek olarak, ‘GAP Bölgesi’ diye yeni bölge adı verildiğini de duydum. Yine bir Diyarbakır GAP-BKİ Toplantısı’nda, “katılımcı”lar dan programa, “Bravo, sanki GAP Bölgesi Anayasası” övgüsü, en hafifinden, irkilticidir). Tüm uyarılarıma rağmen BÖLGE-MERKEZ sözcüklerinin kullanılmaya devam etmesi, bir durumun meşrulaşması açısından son derece hatalı ve hatta asıl sorundan saptırıcılığı nedeniyle tehlikelidir. Böyle kullanılışı, BÖLGE kavramına, özellikle “terör örgütüne düşünsel yatkınlığı olabilen bazı kesimlerce geçmiş dönemin gizil bir tazminini devletten bekleme anlayışını meşrulaştırma” anlamını yüklemektedir. Bu da Sosyolojide “Mağduriyetin istismarı” denilen bir kavramın pekişmesine yol açmaktadır. Örneğin UNDP formlarının beklentisi olan hukuk sisteminin etkin uygulanması talebi, bu yolla “İllegal ve informal yapılaşmaların meşru kılınması” talebine dönüşebilmektedir. Örneğin bazı toplantılarda “katılımcı olduğu iddia edilen” tartışmacıların kalkıp, “BÖLGE geri kalmıştır, özür dilenip burada yaşanan ‘her şey’ açıkça konuşulmadıkça hiç bir şey başarıya ulaşamaz”, ya da “Sınır ticareti serbest bırakılsın, zira BÖLGE’nin kendisini toparlaması gerek”, ya da “Anadille eğitim”, ya da “BÖLGE’deki tüm okullara ÖSS’de ek puan sağlansın” talebinde bulunabilmeleri, BÖLGE sözcüğünün çok manidar bir biçim aldığını göstermektedir. Bu sözcüğün yaygınlaşmasının elbette tüm sorumluluğu BKİ’nin kullanması ile olamaz, ancak öncelikle tüm toplantılarda, dikkat edilmesi gereken ve hassasiyet gösterilmesi gereken bir meseleydi ve halen de önemi devam etmektedir. Yeni Eşitsizlik Alanları Yaratmama Ve Eşitsizliklerin Giderilmesi Konusu: UNDP tarafından Plana verilen görev, öncelikle “Mevcut Eşitsizliklerin Giderilmesi” iken, bir diğer görev “Yeni Eşitsizlikler Yaratmama” olarak belirginleşmiştir. Plan bu biçimiyle ne eski eşitsizliklere müdahale edebilme ne de bundan sonra olası eşitsizliklere set çekebilme noktasındadır. Vizyonun norm ve kavramlarında bir muğlaklık ve çeşitlilik söz konusudur. Örneğin son projeksiyon sürecinde, planlamanın Dünya Bankası’nın gelişmişlik ölçütlerine göre yapılması ve bu hususta UNDP normlarının dikkate alınmaması, çok önemli sonuçlar doğuracaktır. Bilindiği üzere DB normları bütünsel olarak “insan kaynakları” anlayışı çerçevesinde salt niceliksel ölçümleri hesaplayan ve “güçsüzlerin desteklenmesi” “toplumsal cinsiyet ve yaşam kalitesi ölçümleri” gibi nitel ölçütleri dikkate almayan, deyim yerindeyse ele aldığı insan unsurunun dünya işbölümüne en ucuz ve çabuk entegrasyonu ile ilgilenen bir normlar dizisidir. DB normlarının üzerinde inşa edilen projeksiyonlar eğer kalıcı kılınırsa, yapısal olarak uygulanması pek olanaklı olmayan ama hedefleri de belirsizleşmiş bir plan ortaya çıkacaktır. Sonuçları Açısından: Bu kapsamda, tüm Plan’ın “BÖLGE’nin katılımı ve onayı ile” ve “Hoşgörülü bir din anlayışı şemsiyesi ile” çerçevelenerek, uluslarası kamuoyuna, Türkiye’nin GAP Yeni Bölge Planı olarak sunulması ise; en hafifinden ulusal çıkarları ciddi biçimde zedeleyecek bir sürecin başlayabileceğini göstermektedir. Planın bu durumuyla uygulamaya sokulması ve uluslarası çerçevede, yukarıdaki politikalar eşliğinde, ancak “katılımcı” bir söz çokluğu ile desteklendiğinin bildirilerek açıklanması ihtimali; bir bilim insanı ve konusunun uzmanı ve ayrıca bir vatandaş olarak, beni, yukarıdaki açıklamaları yapmakla görevli kılmaktadır. Yukarıda saydığım ve Yeni Bölge Planı’nın gerçekleştirilmesi için birer engel; bu şartlarda gerçekleştiğinde ve uygulamaya geçildiğinde de yöre ve Türkiye için olumsuzluk üretebilecek nedenler olarak gördüğüm hususların dikkate alınması dileğiyle, saygılarımla arz ederim. .

IRAQ AND GLOBAL RESPONSIBILITY BY NEVVAL SEVINDI (ZAMAN) Columnist Nevval Sevindi writes on Turkey’s Iraq policy. A summary of her column is as follows: “Parliament is due to begin its new legislative year next month and will debate then whether or not to send Turkish troops to Iraq. In an attempt to avoid another disappointment with the US, this time the ruling Justice and Development Party (AKP) will probably manage to pass a bill authorizing deployment troop there. As a matter of fact, the General Staff Office has already sped up its preparations to deploy approximately 10,000 soldiers. Here I’d like to run down a number of points concerning the Iraq policy which I believe should be pursued by our government: We should launch new initiatives in the region: Our governments have avoided taking responsibilities in pursuing our Middle East policies. We cannot remain mere onlookers to what is happening at our neighbor’s. However, the AKP government has failed to develop a comprehensive Iraq policy. This situation should be corrected immediately. Turkey should develop global projects: Our government should develop global policies and projects while disdaining such movements as political Islam and ultra-nationalist or leftist circles opposed to globalization. If we can’t keep up with recent global developments, our country will always lag behind the West. In fact, Turkey is experienced enough to develop projects in coordination with both the US and the European Union although it has yet to join the Union’s ranks. If we can overcome our fears and inferiority complex, our country will then attain the global prestige it deserves. Domestic squabbles should end: Our famous secular-Islamist conflict should be brought to an immediate halt, as it precludes us from promoting our humanist and moderate Islamic culture to the rest of the world. Isolationist nationalism is harming our country: The anti-American ideas which gained strength and currency during the recent crises are harmful to our national interests. An anti-US attitude will only present obstacles to our developing sound and reasonable policies. It’s high time for us to develop visionary projects and policies. Even well- known German philosopher Jurgen Habermas told the recent World Philosophy Congress in Istanbul that countries needed such projects. ‘The US should participate in such an extensive global project,’ he urged. ‘If a new global system tries to exclude the US, this will only feed the American aggression.’ Now that it enjoys an unassailable sway in Parliament, let’s see what the AKP government will do in such challenging circumstances

Η “ανεπίσημη” εκδοχή της ιστορίας των ελληνοτουρκικών σχέσεων EMΠΡΟΣ (emprosnet.gr) 9 Δεκεμβρίου, 2004, 23:45 Αποστολή με email Εκτύπωση Το Ινστιτούτο «Νίκος Πουλαντζάς» και το Τουρκικό Iδρυμα Κινηματογραφικού και Οπτικοακουστικού Πολιτισμού TURSAK, στο πλαίσιο σειράς εκδηλώσεων στην Ελλάδα και την Τουρκία, υπό τον τίτλο: «Γράφοντας για την ειρήνη στις δύο πλευρές του Αιγαίου» διοργανώνει στην Κωνσταντινούπολη, στο ιστορικό ξενοδοχείο «Πέρα Παλλάς» το διήμερο 14 – 15 Δεκεμβρίου, δημοσιογραφικό συμπόσιο. Στόχος του συμποσίου η επαφή δημοσιογράφων από την Ελλάδα και την Τουρκία, προκειμένου να συζητήσουν για το ρόλο των Μέσων Ενημέρωσης και των δημοσιογράφων στην καταγραφή μιας «ανεπίσημης» εκδοχής της ιστορίας των ελληνοτουρκικών σχέσεων. Η πρωτοβουλία αυτή φιλοδοξεί να αποτελέσει ένα ζωντανό φόρουμ, όπου οι δημοσιογράφοι θα έχουν τη δυνατότητα να μοιραστούν τις εμπειρίες τους, να συζητήσουν για τα προβλήματα που αντιμετωπίζουν, αλλά και να προωθήσουν δίκτυα μεταξύ τους συνεργασίας με στόχο την ανταλλαγή πληροφοριών χωρίς προκατάληψη, την παρουσίαση ποικίλων απόψεων καθώς και την προώθηση της ιδέας της ειρηνικής συνύπαρξης των δύο λαών και του σεβασμού των ανθρωπίνων δικαιωμάτων. Το πρόγραμμα του συμποσίου περιλαμβάνει τις παρακάτω συναντήσεις: Τρίτη 14 Δεκεμβρίου – 10:30 π.μ.: πάνελ 1, Θέμα: «Ο ρόλος της τηλεόρασης στη διαμόρφωση της «μη επίσημης» ιστορίας» Συντονιστής: Nuri COLAKOGLU, μέλος ΔΣ Dogan Media Συμμετέχοντες: 1. Ferhat BORATAV (Γενικός Διευθυντής CNN Turk) 2. Can DUNDAR (σκηνοθέτης ντοκυμαντέρ, αρθρογράφος εφημερίδας «Μιλιέτ») 3. Oguz HAKSEVER (παραγωγός NTV) 4. Παύλος Τσίμας (δημοσιογράφος, Mega Channel) 5. Αθηνά Ραπίτου (πολιτική συντάκτρια ΝΕΤ) 6. Παύλος Νεράντζης (δημοσιογράφος ΕΤ3, σκηνοθέτης ντοκυμαντέρ) – 2:30 μ.μ.: πάνελ 2, Θέμα «ο ρόλος του Τύπου στη διαμόρφωση της “μη επίσημης” ιστορίας» Συντονιστής: Nuri COLAKOGLU, μέλος ΔΣ Dogan Media 1. Orhan Erinc (Αρθρογράφος εφημερίδας «Τζουμχουριέτ» και πρόεδρος Ένωσης Συντακτών Τουρκίας) 2. Dogan Hizlan (Σύμβουλος έκδοσης και αρθρογράφος εφημερίδας «Χουριέτ») 3. Haluk Sahin (Δημοσιογράφος εφημερίδας «Ραντικάλ») 4. Σοφιανός Χρυσοστομίδης (Δημοσιογράφος περιοδικού «Αντί» και εφημερίδας «Αυγή», μέλος της επιτροπής βραβείων «Ιπεκτσί») 5. Βάλια Καϊμάκη (Δημοσιογράφος εφημερίδας «Κυριακάτικη Ελευθεροτυπία») 6. Μιχάλης Μητσός (Δημοσιογράφος εφημερίδας «ΤΑ ΝΕΑ») Τετάρτη 15 Δεκεμβρίου Εργαστήριο 1: «Σχεδιασμός προγραμμάτων στον χώρο του Τύπου, της τηλεόρασης, του κινηματογράφου και του διαδικτύου με στόχο την ενίσχυση της επικοινωνίας μεταξύ Τουρκίας και Ελλάδας» Συντονιστής: Enis Riza Sakizli, σκηνοθέτης ντοκυμαντέρ 1. Μπαλάσκας Στρατής (Δημοσιογράφος εφημερίδας «Ελευθεροτυπία», αρχισυντάκτης της Μυτιληνιάς εφημερίδας «ΕΜΠΡΟΣ») 2. Μανιφάβα Δήμητρα (Δημοσιογράφος εφημερίδας «Αυγή») 3. Sehbal Senuyet (δημοσιογράφος, σκηνοθέτης ντοκυμαντέρ) 4. Mustafa Unlu (δημοσιογράφος, σκηνοθέτης ντοκυμαντέρ) 5. Αντρέας Ρομπόπουλος (Δημοσιογράφος, ανταποκριτής του ΑΝΤ1 στην Τουρκία) 6. Salim Alpaslan (Δημοσιογράφος εφημερίδας «Τζουμχουριέτ») Εργαστήριο 2: Θέμα «Ίσες ευκαιρίες στο οικονομικό, κοινωνικό και πολιτικό επίπεδο για τις γυναίκες δημοσιογράφους στην Τουρκία και την Ελλάδα, σε σχέση με τους άντρες συναδέλφους τους. Κοινά προβλήματα και προοπτικές» Συντονίστρια: Neslihan Toktsan, γεν. διευθύντρια TBR 1. Νίκη Τσιλιγκίρογλου (Αρχισυντάκτρια Ομίλου Αττικών Εκδόσεων) 2. Νινέτα Βιδάλη (Δημοσιογράφος ΣΚΑΪ) 3. Nucan Akad (Δημοσιογράφος εφημερίδας «Μιλλιέτ») 4. Zeynep Gogus (Δημοσιογράφος εφημερίδας «Χουριέτ») 5. Nevval Sevindi (Δημοσιογράφος εφημερίδας «Ζαμάν») 6. Ece Temelkuran (Δημοσιογράφος εφημερίδας «Μιλλιέτ»)

INTERNATIONAL WORKSHOP ON GAP REGIONAL DEVELOPMENT PLAN ANTALYA Work on the GAP Regional Development Plan conducted by the GAP Administration since the spring of 2000 is now drawing to a close. The plan was recently the subject of a discussion held in Antalya from the 2nd to 5th of January 2001. The workshop was invited by Prof. Asit Biswas from the Mexico City based “Third World Water Management Center.” Guest participants to the workshop included the following: Jay Narayan Vyas from the Narmada Project, India; Dr. Cecilia Tortaejada; Prof. Aalt Leusink from the Dutch organization NEDECO; and Prof. Takahashi Shirasu from the International University of Tokyo. The representatives of the State Planning Organization, Undersecretariat of Treasury and UNDP could not be present at the work hop for their heavy work schedule. Other than the staff of the GAP-RDA, representatives from the Ministry of Foreign Affairs and the Development Bank of Turkey participated the workshop. Academics present at the workshop included Prof. Halil Sariaslan from Capital Market Board; Prof. Ilhan Tekeli and Ayda Eraydın from Middle East Technical University (METU); Prof. Sema Kut from Hacettepe University; Prof. Servet Mutlu from Baskent University; Journalist-Anthropologist Nevval Sevindi and Prof. Kenan Mortan. The workshop began with an opening speech by Prof. Biswas. He remarked that water based development is gradually losing prestige in spite of the value of water for human life. Prof. Biswas also pointed out that GAP is a leading project in the world in terms of addressing the complex issues of regional development and upholding the value of popular participation. Prof. Biswas concluded his speech by expressing his opinion that people’s participation in water based development projects would come to the forefront within the next 10 years.