Категория: Айоц Ашхар |
Новость от: Admin | 03.05.2019, 15:44
Honorary Doctor of the International Academy of Sciences of Nature and Society
Postal address: Republic of Armenia, Yerevan 0012, 28 Grigor Artsruni Street, apt 12, Tigran Babasyan.
Phone: +374 96340176
Turkey`s Geopolitical Charisma
or the Key to the Regional Domination.
The seemingly apocalyptic tremors of contemporaneity are only the foreshock of a stronger magnitude still to come. The civilized world has plunged into a breath-taking amusement of auguring good and bad omens, tracing down extraterrestrial enemies, and transcendent truth, with little concept of the fact that biologically the genuine enemy has been lurking inside them all along. The name of this enemy, historically tempered and socially immune, morally unprincipled and politically disastrous, and ethnically identifiable - is stray culture.
This centuries-old human species has specialized in surviving by living off established civilizations. It also largely contributes to the failure of states since large-scale international conflicts and pro-anarchic conditions are the breeding ground of its noxious existence. Usury is the backbone of its economy, while religion is the veneer to cover thriving wickedness of instinctive tribal, i.e. pagan, life. Consequently, its public administration is more like a vicious circle of corrupt practices inculcated inside a pale imitation of democratic society.
(Tigran Babasyan, Stray Cultures Launch World War III)
Methodologically this research is done basing on the Religio-Political Module (RPM) - a research format for the analysis, modeling, management, and alignment of socio-economic, religio-political, and ideological-administrative issues of a nation state. The crux of this my doctrine is rooted in the premise that the modern society should be treated as the symbiosis of secular and ecclesiastical concepts of power and governance. It is not for nothing that, throughout human history, every time after yet another cataclysm triggered off by spillovers of
mainstream science, the idea of God comes to the fore again as the salvatory stratagem towards general revival. Worded differently, if not sanctioned by a religious doctrine the secular power cannot be empowered, for the quality of power and the norms of its co-existence with society are consolidated by the religious system. A secular state cannot clap with one hand other than slap in the face of society. To make this clap acceptable to God, i.e. to acclaim Him by serving the social justice, the state has to learn the essence of God through incorporating the religious source into the domain of secular power. (Babasyan, 2018 ).
Hence the crux of the doctrine I propose is that the peace as the cherished attempt by the international community, has its causality chart. Self-evidently, as it flows from the above considerations, a sound international community can be in place only provided it is anchored on the Commonwealth of nation states. These in turn are possible only given they have powerful and full-fledged civil societies which are the beneficiaries of the nation. In the Age of Christ when the entire political map of the world is stenciled in comformity with the religious tenets of the Christian doctrine, the only rationale behind the global strife appears to be the pull for the peace as the ultima ratio of the terrestrial existence. Wars may be the thrust of policies of individual states and by far constitute the only construct for self-fullfilment outside of the national ambit as an ostensible hallmark demonstrating the collective political strength of the people inhabiting this or that country. However, at the geopolitical stage of the political evolution there can be one common purport for the agents of this genre of political existentialism: establishment of peace as a sine qua non for the manifestation of justice overtly enshrined in the individual Constitutions of each state, yet severally failed upon at the level of sovereignty. States as the unique tools of the consolidation and security for the grassroots are facing their agony globally. Therefore the efforts of individual states, like Turkey , towards maintenance and strengthening of their sovereinty are highly commendable in terms of enshrining the geopolitical stability.
The ongoing developments in and around Turkey, as far as the negative side thereof is concerned, are the result not so much of the inimical provocations inside and external pressure, but rather the lack of acumen in political prognostication. The charismatic gift of the actual President Erdogan is discredited by the legacy of the previously unfinished issues from the ideological, political, and administrative domains. The political genius of K. Ataturk seems to have sufficed for several decades, but if not fueled with a new strategy, the preceding ground-breaking reforms will prove incomplete.
However, in reality this pile-up of Turkey`s national questions on the political waiting list boils down to the part of its territory that has been discarded for several decades now: the so called West Armenian lands. This area is a potential dainty morsel for any adversary of Turkey, old and new, since it graphically demonstrates Turkey`s inability to cope with urgent problems that have bearing not only on the regional developments but also in the international context. As the American mogul of political science states: “A larger European framework that involves in varying ways Turkey and Russia would mean that Europe, still allied with America, could become in effect a globally critical player.“ ( Brzezinski, 2012, p.153). How to pull this all off? - To do what neighboring states (particularly Armenia) failed to. One has to come up with an infallible concept that would take stock of the interests of the principal stakeholders towards reaching a new geopolitical breakeven. The spotlight of my proposal are the notorious 130000 sq km of formerly Armenian lands which Turkey, in strategic terms, has imprudently neglected as the most important aspect of its renommee as of Westernized secular country. Not that A. Davutoghlu did not suggest launching $10 billions towards comprehensive infrastructural development of the region back in 2015 which is a topnotch initiative in itself, however is lacking in geopolitical terms (Daily Sabah, 2015). Precisely due to this question`s being unsettled has Turkey become the cross-fire target both from the East (Russia) and the West (EU and US). Meanwhile the only thing for Turkey to do is to create auspicious economic conditions for both EU and Russia on the above terrain by which Turkey will skillfully eliminate any further territorial claims by Armenia and in this way will definitely share with Russia the sway over Transcaucasia. Indeed, this is a rather subtle manner of circumnavigating the rough edges of the Armenian Issue on which the EU, in particular, stakes off and on in an effort to hold Turkey at bay in terms of its accession to EU. Under current circumstances when Armenia is short of its own pronounced proposal on the regional integration, Turkey by doing so will hush Armenia, and that for good reason, for if Turkey contrives to westernize the disputed 130 000 sq km of West Armenian territory, the only thing left for Armenia will be to integrate in this panregional project and concentrate on the enhancement of its own economy instead of ruining it, as this has been the case over the 25 years of the Third Republic. How to lick the plan into shape? –
1. By preempting the Western stratagem through the application of old good tools: boost the influx of immigrants from European countries. The Europeans` settlements on the said Turkish terrain will, of course, entail also the savings of those settlers (DFI ) which will replenish the assets and further money turnover. These potential investments will be an additional but crucial component maximizing the national security and sovereignty level of Turkey.
2. Understandably, it is about creating a regional infrastructure, a sort of a free marketplace zone that will, as if inadvertantly, place Turkey within the context of European secular states; in a way it will be an inverted accession to the EU in that, demographically and marketwise, quite a sizeable portion of EU will nestle in this abandoned apple of discord of sorts. Evidently, quite a few problems of purely European origin will be solved over this process, making Turkey a kind of “promised land” and modulating it into a “regional messianism” of sorts . Additionally, this initiative will serve a bridgehead towards strengthening direct ties with Russia as a solid geopolitical partner, thus enabling to bypass Armenia, Georgia, Azerbaijan, and possibly other stray cultures eager to foist their vain good offices. At the functional level these political formations teeter at the brink of “failed states” and therefore had better mind their own business.
3. Apart from this, if a state does not mind its territory and human resources, politically it becomes a pretext for others to do this, directly or through third parties. The latter are normally the endemic fragments, large or small, of the political past of a nation state; due to the pagan/tribal imperative of their political existence they have found themselves in the backyard of the civilization and are utterly stressed-out as a result of their self-imposed cultural isolation. By the same token, under Turkish conditions this characteristic strikingly fits the notorious Kurdish case. In fact the Third Party (Kurds) seem to have stolen the show all throughout the Asian region; both Armenia and Russia and evidently Britain and EU, too, seem to have been overly enthusiastic while betting on this horse. Meanwhile Kurds prove eager destroyers of and avowed opponents to a constitutional order (typical exponent of a stray culture), for such a political behavior is the only way for them to survive, instead of creating and sharing with others the civilian values already in place. Otherwise why should the Kurds strive to overthrow the Turkish political system? Is it plausible that they should come up with a more dependable Constitution than the exisitng Turkish one? More plainly, from a psychological perspective, the Kurds are bound to resort to aggression just to self-fulfill at an etatist level they are not up to because they are just a large tribal league whose steadily cultivated monoethnic composition has artificially begotten an incestuous political child that has become an utter cuss.(Babasyan T., 2016). Another thing is that the Turkish Kurds in their significant part are believed to be ethnic Armenians: this certainly puts an edge upon the Cain raised by this question. So if these strain of Armenians are fighting for their Christian religion or, say, a different framework of values, then the European socio-economic intervention suggested in the forergoing will only facilitate the elimination of the entire foul-up. But if the Armenian factor of te Kurdish insurrection proves anti-Christian and pro-pagan, then the Armenian participation in the Kurdish mutiny will have to be rated as high treason against Turkey which will do away with Armenian issue for good.
4. Meanwhile the development vector of Turkey as a nation state is driving it upward to a qualitatively more responsible and efficient benchmark of political developments globally. In this regard the American political oracle notes:“A larger European framework that involves in varying ways Turkey and Russia would mean that Europe, still allied with America, could become in effect a globally critical player. The resulting bigger West – sharing a common space and common principles – would be better positioned to offset the tendencies in some parts of Eurasia toward religious intolerance, political fanaticism, or rising nationalistic hostility by offering a more attractive political and economic alternative.“( Brzezinski, 2012, p.153). Simply put, if Turkey found its place in Brzezinski`s geopolitical axis is less, if at all, due to its being an exponent of a traditional civilization, but rather to the reified efforts by the latter toward introduction and strengthening of the standards of civilized ideology into the political reality of the country and the region. Thus, as it can be seen, a civilized political life
and dynamism does not provide for a variety of civilizations accepted on other levels of intercivilizational synergism, and in this way is not polytheistic, but rather precludes any idolatrous manifestations inside the context of the monotheistically forged international politics. Evidently, it is beyond doubt that the stakeholders of the said quadruple axis share the common political root. Furthermore, there is another passage from Brzezinsky which strikingly preordains Turkey`s charisma in forging sustainable international policy: “A renewal of American domestic dynamism is possible, while America, working purposefully with Europe, can shape a larger and more vital West. The point of departure for such a long-term effort is recognition of the historical reality that the Europe of today is still unfinished business. And it will remain so until the West in a strategically sober and prudent fashion embraces Turkey on more equal terms and engages Russia politically as well as economically. Such an extended West can help anchor the stability of an evolving Eurasia, as well as revitalize its own historic legacy.” (Brzezinski, 2012, p.132). This, along the way, means that in order for Turkey to pull off this mission, it must put up with an ineluctable perspective of converting a part of its secular infrastructure into Christianity which flows from what has been described in the foregoing. These steps add up to the political rennaisance of Turkey as a mixed-type secular state of civilizational bearing.
5. As stated above, throughout his latest works Brzezinski points out the seminal axis of Europe-Turkey-Russia-USA. At face value it might seem that all choke points are removed out of the way of such an effulgent constellation. In reality, however, things seem to look fairly dim, and the roadmap to follow needs a more feasible scale not only in technical terms but primarily in things concerning the worldview of the demographic context each of the protagonists of the above axis is in charge of. In an effort to dull the edges of the spontaneously developing global events Brzezinski as a true Christian and conscientious researcher is eager to see the modeling of the global paradigm in a logically accurate, teleologically conclusive, and aesthetically inveigling way. “Historic outreach, -he notes, - means that the process of the West and of Russia growing together has to be pursued both patiently and persistently if it is to become truly enduring. The cardinal principle of a strategically minded and historically prudent policy has to be that only a Europe linked to America can confidently reach eastward to embrace Russia in a historically binding relationship.” (Brzezinski, 2012,p.149). Brzezinski`s choice of the foregoing pivot toward the future ecumenical stability is not accidental: these four powerhouses are each, in varying degrees, in control of the territorial, ethnic, economic, political, and religious transmutations inside social convergences they formally represent, and this is perhaps the only hallmark of their sovereignty at any level. Yet each of them severally and all of them cumulatively are haunted by the same plague: lack of motivated ideological platform, i.e. implementation tools of the religious doctrine without which proper administration and good governance are implausible. This focal issue, like undercurrent, flows beneath the surface discourses of many international analysts who, for one or the other reason, do not convey the true import of their geopolitical deliberations. This scholarly prevarication is inherent also in Davutoglu`s style who captured the thrust of the discussion yet failed to deliver the true name of the game in his seminal observation:“The first and the most important prerequisite of the first condition is the recognition of the right to survival of several different civilizational identities in an atmosphere of coexistence. The existing civilizational crisis could only be overcome by a civilizational dialogue and a free exchange of values. Unicultural monopolization has been the main dilemma of modern western civilization and has led to the destruction of traditional civilizations. The current revival of traditional civilizations is a reaction against this uni-cultural monopolization. (Davutoglu A., (Dec 1997–Feb 1998), p.1).
The overall drawback to the above statement is that “revival” is not the appropriate word to employ in a global context where the chips are down and the world community is rumbling down the rough road of historical concatenations towards its eschatological climax. To 'revive' something in this format would amount to turning back time, whereas the general vector of the mundane drift, in compliance with the rules of the global game, is agreed upon the clockwise direction. What can be seen behind sincere wishes and expectations of Davutoglu is the paraphrase that permanent peace should be reached based on the civilizational dialogue and a free exchange of values. However, there are a few choke points in this passage which potentially preclude these positive processes from occurring: 1. After the Westernization of the Eastern civilizations there can be no more talking of traditional civilizations due to the latter`s pivotal transformations; 2. The ‘civilizational dialogue’ implies more than two participants and therefore the term «polylogue» would be more appropriate in this connection. But even if we replace the ’polylogue’ with the ‘dialogue’ it still will remain unclear who are the protagonists of that dialogue and what and how many back-up participants would represent each of those protagonists on both sides; 3. Suppose the protagonists of the dialogue are the West/Christianity and the East/Islam who can irreproachably deliver the criteria for the partisans of each of the leading parties? For instance, can anybody claim that Armenia of these days is as Christian as Europe or, if anything, less Islamic than Turkey, if one takes account of virtually predominant, though implicitly followed Muslim traditions rife in Armenian society and polity? 4. Furthermore, if we set our minds on structuring the crocks of the so called ‘traditional civilizations’ into a system of coherent international relationships (the existing geopolitical blocks), we shall ineluctably remold a Colossus of Rhodes whose crocks we have by now (UN, NATO, and the like). The above considerations, on balance, make it clear that the like endeavor would be akin to Sisyphean toil from the very outset. So the only rightful inference from the preceding deliberations should be that Turkey is moving on the right way towards its charismatic mission as a shareholder of global domination. In doing this, however, this country must be mindful of the indisputable prerequisite of its political growth and international prestige: following the precepts of the Western political school which, though implicitly, rests upon the Christian doctrine ensuring the only feasible implementation tools towards obtaining this goal. Incidentally, the internal and external political ordeal Turkey is undergoing now is due to this country`s being oblivious of the foregoing prerequisite.
6. Following the well- established scholarly tradition of looking at the bright side of things, I must cite a rather edifying passage from S. Huntington: “More broadly, -states Huntington, -the religious resurgence throughout the world is a reaction against secularism, moral relativism, and self-indulgence, and a reaffirmation of the values of order, discipline, work, mutual help, and human solidarity.” (Huntington S., 2003, p. 98).
7. On balance, it is obvious that at the root of the contemporary devastating global processes are the sham political (parapolitical) formations that represent small ethnic unifications receding from inculcating the fundamentals of their genuine religions (in particular Christianity) in their societies. These neo-pagan formations pose the major threat for both Islam and Christianity cause their tortuous stance is fraught with betrayal in regard to each of the current allies which these neo-pagan formations have to side with. With no socio-economically tangible and religiously relevant system in place, and no democratic hallmark available, the aforesaid neo-paganism represented by stray cultures will carry on the destructive quest for self-identification at the expense of politically established civilizations. Taking into account that this search constitutes the biological motivation of stray cultures, there are serious grounds to foresee any calamitous behavioral patterns emanating from them that are directed toward creating a new existential modality for them yet at the expense of obliterating others. In this way do the stray cultures implement their scheme of biological disruptiveness.
8. Whatever the case, the political urgency of these days is that Turkey stay unscathed and persevere in the direction of further modernization of its political system. Both the surrounding countries of the region and, as the predictions evidence it, political alliances far beyond Asia Minor will benefit from this consecutive secular transformations.
9. Still in conclusion I would rather provide the following observation of my own. The makers of the modern world are surely aware of the fact that their deeds are in the strict lockstep with divine guidelines. Sometimes, however, God needs a short respite; and it is precisely in this span that the religious acumen of global, inclusive of Turkish, leaders is called for: they are quirky enough to step ahead of God to get His blessings. Of course, God does not stint His blessings also on the sluggishness, but in that case Christian nations (and their allies) should make shift with what they have instead of achieving what they are bound to for God in return for His blessing, because while they are blessed in their indolence, the victory goes to their pagan adversary which is a blatant challenge to God and simultaneously the betrayal of His interests.
The above concept may be viewed as implausible by some analysts. However, the art of true politics has always been to discover the modality by which to reify the most exquisite mundane dreams every time the political imperative requires it; moreover, this political art also explains ‘why’ and ‘how’ these ‘discoveries’ are to be made.
1. Babasyan T. M. , Religio-Political Module. High Resolution in Politics. Lambert Academic Publishing, 2018.
2. The New English Bible, Oxford University Press, 1970.
3. St. Augustine, Confessions.
4. T. Babasyan, “Covert Actuality. Stray Cultures Launch World War III.”, International Journal of Education and Social Science, vol 2, November 2015 b, pp. 55-60.
5. Saunders, Towards a religiogeography of neopaganism, Progress in Human Geography 37(6) 786-810, 2012, p.797
6. S. Huntington, The Clashes of Civilizations and the Remaking of World Order, 2003, p. 98
7. Zbigniew Brzezinski, Strategic Vision. America and the Crisis of Global Power, 2012, p.78
8. Zbigniew Brzezinski, Grand Chessboard, p. 57
9. A. Davutoglu, ‘The Clash of Interests: An Explanation of the World (Dis)Order’, Perceptions Journal of International Affairs, Vol. 2, No. 4 (Dec 1997–Feb 1998
10. H. Morgenthau, ("International Law"(1940), in The Decline of Democratic Politics, p. 307
11. H. Morgenthau, "The Commitments of Political Science"(1955), in The Decline of Democratic Politics,p.410
12. T. Babasyan,““Secular Economy as Viewed from Christian Perspective”, The 21-st Century Magazine, June 2015 a.
13. OECD Economic Surveys Turkey July 2016 OVERVIEW www.oecd.org/eco/surveys/economic-survey-turkey.htm (p.5)
14. Daily Sabah,Turkey will invest $10 billion in southeastern Anatolia Project, March 8, 2015.
15. T. Babasyan, “Symptomatology of the Gentile Species”, 21-st Century, December 2016