Abstract:
The Gezi Park protests have stirred serious controversy both inside
and outside Turkey on the JDP’s ruling style and ideology. By drawing
on el-Affendi’s distinction between the Medina and Damascus
models, I discuss the Islamist opposition to Erdoğan during the Gezi
events. I argue that notwithstanding his recent Islamization policies,
Erdoğan’s JDP is a conservative party that caters to Muslim nationalism
while a new Islamism as an ethico-political ideal has been in
the making by the praxis of the new Islamist youth.
Machine summary:
I argue that notwithstanding his recent Islamization policies, Erdoğan’s JDP is a conservative party that caters to Muslim nation- alism while a new Islamism as an ethico-political ideal has been in the making by the praxis of the new Islamist youth.
Indeed, despite his mixed record and continual policy oscillations in the immediate aftermath of his third victory in the 2011 general elections, many Turkish citizens of various ideological backgrounds were still supportive of Prime Minister Tayyip Erdoğan and most of his ruling JDP’s (Justice and Development Party) social and political re- forms.
The new Islamist youth, who became even more critical of the JDP’s neo- liberal economic policies and increasing pressure on independent groups, also endured police brutality during the May Day of 2013.
Insofar as the JDP has embodied the quest for Muslim power without due regard for the ethical demands, Islamism has to be delineated as an ethico-political ideal intrinsic in the praxis of the Muslim youth who have demanded justice in Roboski or supported the victims of police brutality.
Six months after the Gezi Park protests, Erdoğan’s top-down Islamization policies remain in full force amidst serious reports of corruption, nepotism, exploitation, and sexual harassment,36 and continue to polarize the country.
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