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Saudi chairmanship of G20 proves to be mixed blessing

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Saudi Arabia’s chairmanship of the Group of Twenty (G20) is proving to be a mixed blessing.

The country and Crown Prince Mohammed bin Salman saw their chairmanship as an opportunity to showcase the kingdom’s leadership and ability to be a visionary global player. But plans to dazzle the grouping and international community with glamorous events in which officials, experts, analysts and faith representatives would develop proposed cutting-edge solutions for global problems at a time of geopolitical rivalry and jockeying for a new world order had to be shelved as a result of the coronavirus pandemic and the worst global economic downturn since World War II.

Lockdowns and other public health safety measures, coupled with the evisceration of air travel, meant that numerous preparatory meetings and brainstorming sessions had to be virtual, replacing glamour, generous hospitality, and organic networking with the sterility of online gatherings. For example, Riyadh had hoped that a high-level interfaith summit in October, a first on Saudi soil, would cement its transition from an austere, inward-looking country that promoted religious ultra-conservatism to one that embraces principles of tolerance, pluralism and freedom of religion. The summit will now have to be held online, although there is a chance that a meeting involving a few prominent non-Muslim religious figures will be held in Saudi Arabia itself.

Prince Mohammed may have seen recognition of Israel following the establishment of diplomatic relations between the Jewish state and the United Arab Emirates and Bahrain as a way of dramatically changing  perceptions of the kingdom in the final walk-up to the G-20 summit. However, Saudi Arabia has so far signalled that it favoured normalization but would not do so prior to Israel resolving its differences with the Palestinians on the basis of a two-state solution. That decision likely represents King Salman rather than the crown prince’s inclination but could be overturned if Democratic candidate Joe Biden wins the November 2020 US presidential election. In that case, Saudi Arabia may well see recognition of Israel in advance of the G-20 summit as a way to smooth what otherwise threatens to be a troubled relationship with the incoming administration.

Prince Mohammed’s ambitions were also dampened by other problems, some of which were beyond his control and others that were of his own making. The economic downturn and oil price plunge cast a dark shadow over Vision 2030, his bold plan to transform Saudi society and the economy. Uncertainty on multiple fronts, including the outcome of this year’s US presidential election, to be held three weeks before the G20 summit, subtle Chinese and Russian pressure to reduce tensions between the kingdom and Iran in a bid to rejig the Gulf’s security architecture, and multiple regional rivalries and conflicts complicated the projection of Saudi Arabia as a bright star on the international horizon. So did multiple controversies that raised concerns about its human rights record and its adherence to the rule of law.

The United Arab Emirates’ decision to forge diplomatic relations with Israel threw another spanner in the works. It highlighted contradicting demands: Catering to United States President Donald Trump’s political needs, countering significant criticism of the kingdom in America’s corridors of power and hedging bets on the outcome of next month’s US election on the one hand, and  Saudi aspirations for unchallenged leadership of the Muslim world on the other. Following in the UAE’s footsteps would have changed the US landscape from a Saudi perspective, but it would have also exposed it to a wave of criticism from the Muslim world, particularly from its non-Arab constituency.

The absence of an international secretariat offers the rotating chair of the G20 a unique one-year opportunity to shape the global agenda, as well as that of the world’s largest economies. Saudi Arabia’s 2020 chairmanship had the potential to give the kingdom and Prince Mohammed a chance to project themselves as agents of change in a region which, with few exceptions, seemed incapable of liberating itself from the shackles of history, tradition, poor governance, and ingrained animosities and rivalries.

Prince Mohammed initially appeared to have set the stage with his Vision 2030, which envisioned far-reaching social liberalisation and economic diversification: Lifting the ban on women driving; relaxation of gender segregation; the subjugation of the ultra-conservative religious establishment and clipping the wings of the religious police; opening up a modern entertainment industry that featured cinemas, Western-style concerts and other forms of artistic creativity; and the propagation of an undefined moderate interpretation of Islam that promoted tolerance and religious pluralism.

The buzz was reinforced by the prospect of an initial public offering (IPO) of up to 5 per cent of Aramco, the state-owned oil company, privatisation of other assets, including the national airline and utilities, opportunities in multiple other sectors of the economy and liberalisation and deepening of financial markets. Much of that buzz began to fizzle out early on as a result of a  valuation of the company at US$2 trillion imposed by Prince Mohammed against the advice of the oil minister, senior Aramco officials, and foreign advisors. The buzz was also dampened by recognition of legal risks involved in a listing on the New York Stock Exchange (NYSE) related to potential 9/11-related legal claims, the NYSE and London Stock Exchange’s transparency requirements, and the kingom’s subsequent decision to list on the Saudi stock exchange.

The repeated postponement of the Aramco IPO as a result of differences over the company’s valuation, queries about corporate governance that would ensure that it would not be required to take on non-core projects at the request of the government, and a reluctance to subject Aramco to submit to transparency and reporting requirements associated with a listing on exchanges in New York, London or Tokyo raised questions in investors’ minds. As a result, the IPO valued the company at US$1.7 trillion, well short of the Crown Prince’s goal of US$2 trillion. Shares were also traded only on the Tadawul, Saudi Arabia’s stock exchange.

The kingdom has also suffered significant reputational damage as a result of the grinding war in Yemen and multiple other issues involving human rights abuse and violations of the rule of law. These included the arrests of powerful members of the ruling Al Saud family and the business community on questionable charges of corruption, creating the perception of a power grab.

Other issues include the detention of dissidents, including activists campaigning for the very reforms implemented by the Crown Prince, the murder of journalist Jamal Khashoggi in the Saudi consulate in Istanbul and the secretive handling of the judicial aftermath, and the insertion of moles in social media companies such as Twitter. Foreign policy fiascos such as the blockade of Qatar and diplomatic spats with Canada and Germany did nothing for the kingdom’s reputation, either.

As a result  the chairmanship of the G20 constituted a badly needed opportunity for Saudi Arabia, but it has thus far been a missed opportunity, at least where the West – where it counts most – is concerned.

The Crown Prince’s insistence on pushing ahead with flashy big-ticket projects, including Neom, a US$500 billion futuristic smart city on the Red Sea; Qiddiya, billed as the world’s largest entertainment city; and a massive luxury tourism drive has raised questions about his priorities at a time when the kingdom needs to focus on structural economic and financial reforms and further social changes.

The major issues confronting G20 leaders – containing Covid-19 and tackling its effects, including job loss and stymied economic growth – are magnified in Saudi Arabia, which had an unemployment rate of just under 12 per cent in the first quarter of 2020, before the effects of the pandemic were felt. The G20 chairmanship created a stage for Saudi Arabia to put its leadership in tackling issues and producing solutions on display. Job creation and economic diversification are what will define Prince Mohammed’s regency.

To be fair, few, if any, G20 members will be able to boast of having put the crises behind them by the time the summit is held. The stakes for Prince Mohammed were reflected in a rare credible poll of Saudi public opinion. Asked whether the kingdom’s ban on demonstrations like the ones that toppled leaders across the Arab world over the last decade was a good thing, public opinion was split evenly: 48 per cent agreed and exactly the same percentage did not.

Saudi Arabia had also banked on a negotiated end to the Yemen war to restore some of the gloss to its reputation. Those hopes have so far been dashed by failed attempts to agree on a face-saving solution for all parties. The failure has fuelled calls in Western capitals for restrictions on arms sales.

A failed bid by the kingdom’s sovereign wealth fund, the Public Investment Fund (PIF), for English Premier League team Newcastle United reflected the depths to which its reputation had sunk. The takeover bid was withdrawn after massive pressure was put on the Premier League by human rights groups and others to block the sale.

One significant source of pressure came from the Qatar-owned beIN television network, which is one of the Premier League’s biggest broadcasters. The network has charged for years that the Saudi state was behind a huge effort to pirate its programming It  was vindicated by a World Trade Organization (WTO) ruling in June this year. In it, the WTO said Saudi Arabia actively promoted and supported the pirate broadcaster, the curiously-named beoutQ. By doing so, the ruling said, Riyadh had breached its international law obligations on intellectual property rights.

Prince Mohammed had walked away from the 2018 G20 summit in Buenos Aires, months after the Khashoggi murder, confident that he had put the incident behind him. His confidence was based on a high-five from Russian President Vladimir Putin and a business as usual approach by Chinese President Xi Jinping and Indian Prime Minister Narendra Modi. That may have been true for powers like China, Russia and India, but was a premature conclusion with regard to Western powers, with the exception of the White House, an attitude that was not shared by a far more critical US Congress and in much of Europe.

With barely two months to go until the G20 summit in November, Saudi Arabia still has an opportunity to exploit its chairmanship to polish its image and project itself as not only a regional, but global leader in tackling problems with which the world is grappling, chief of which are containing Covid-19 and battling the resulting economic downturn. To do so, it has to quickly adopt a public diplomacy and communications strategy that allows it to put issues that have severely tarnished its image behind it and put its best foot forward.

There are multiple issues that Saudi Arabia could constructively tackle that would significantly improve its image, including a negotiated end to the Yemen war, the release of political prisoners, greater transparency on the Khashoggi case, and formalisation of ties with Israel. But tackling any of these issues entails significant political risk, making it unlikely that the kingdom will successfully do so prior to the G20 summit.

The problem is further that there is little indication that Prince Mohammed has drawn lessons from the fallout of past actions that have significantly damaged his and the kingdom’s image. So far unsuccessful efforts to negotiate a face-saving exit from the Yemen war may be the exception.

Saudi prosecution of alleged perpetrators of Khashoggi’s killing did little to convince the international community that the kingdom honoured due process and the rule of law. Neither did the continued detention of activists, scholars, clerics, businessmen and members of the ruling family on often seemingly trumped up and arbitrary charges nor the continued arrests that seem primarily designed to tighten Prince Mohammed’s grip on power.

Ultimately, the cost-benefit analysis of Saudi Arabia’s G20 chairmanship, once conducted in retrospect, is complicated by factors that it does not fully control. The nature of Saudi Arabia’s relations with the United States three weeks after it hands over the baton of the chairmanship will depend on who wins the US election, who controls Congress and how it approaches a potential Joe Biden administration.

The stakes for Saudi Arabia and Prince Mohammed are high. How it handles the final stretch of its G20 chairmanship is likely to influence its relations with Western powers as well as its leverage in any future talks on rejigging the Gulf’s security architecture, which would involve a more multilateral approach, as well as an easing of tensions with Iran.

Dr. James M. Dorsey is a senior fellow at the S. Rajaratnam School of International Studies, co-director of the University of Würzburg’s Institute for Fan Culture, and the author of The Turbulent World of Middle East Soccer blog, a book with the same title, Comparative Political Transitions between Southeast Asia and the Middle East and North Africa, co-authored with Dr. Teresita Cruz-Del Rosario and three forthcoming books, Shifting Sands, Essays on Sports and Politics in the Middle East and North Africaas well as Creating Frankenstein: The Saudi Export of Ultra-conservatism and China and the Middle East: Venturing into the Maelstrom.

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Iranians move into front line of the Middle East’s quest for religious change

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A recent online survey by scholars at two Dutch universities of Iranian attitudes towards religion has revealed a stunning rejection of state-imposed adherence to conservative religious mores as well as the role of religion in public life.

Although compatible with a trend across the Middle East, the survey’s results based on 50,000 respondents, who overwhelmingly said they resided in the Islamic republic, suggested that Iranians were in the frontlines of the region’s quest for religious change.

The trend puts a dent in the efforts of Iran as well as its rivals, Saudi Arabia, Turkey, and the United Arab Emirates, that are competing for religious soft power and leadership of the Muslim world.

Among the rivals, the UAE, populated in majority by non-nationals, is the only one to start acknowledging changing attitudes and demographic realities. Authorities in November lifted the ban on consumption of alcohol and cohabitation among unmarried couples.

Nonetheless, the change in attitudes threatens to undercut the efforts of Iran as well as its Middle Eastern competitors to cement their individual interpretations of Islam as the Muslim world’s dominant narrative by rejecting religious dogma and formalistic and ritualistic religious practice propagated and/or imposed by governments and religious authorities.

“It becomes an existential question. The state wants you to be something that you don’t want to be,” said Pooyan Tamimi Arab, one of the organizers of the Iran survey, speaking in an interview. “Political disappointment steadily turned into religious disappointment… Iranians have turned away from institutional religion on an unprecedented scale.”

In a similar vein, Turkish art historian Nese Yildiran recently warned that a fatwa issued by President Recep Tayyip Erdogan’s Directorate of Religious Affairs or Diyanet declaring popular talismans to ward off “the evil eye” as forbidden by Islam fueled criticism of one of the best-funded branches of government.

The fatwa followed the issuance of similar religious opinions banning the dying of men’s moustaches and beards, feeding dogs at home, tattoos, and playing the national lottery as well as statements that were perceived to condone or belittle child abuse and violence against women.

Funded by a Washington-based Iranian human rights groups, the Iranian survey, coupled with other research and opinion polls across the Middle East and North Africa, suggests that not only Muslim youth, but also other age groups, who are increasingly sceptical towards religious and worldly authority, aspire to more individual, more spiritual experiences of religion.

Their quest runs the gamut from changes in personal religious behaviour to conversions in secret to other religions because apostasy is banned and, in some cases, punishable by death to an abandonment of religion in favour of agnosticism or atheism.

Responding to the Iranian survey, 80 per cent of the participants said they believed in God but only 32.2 per cent identified themselves as Shiite Muslims, a far lower percentage than asserted in official figures of predominantly Shiite Iran.

More than a third of the respondents said that they either did not belong to a religion or were atheists or agnostics. Between 43 and 53 per cent, depending on age group, suggested that their religious views had changed over time with six per cent of those saying that they had converted to another religious orientation.

Sixty-eight per cent said they opposed the inclusion of religious precepts in national legislation. Seventy per cent rejected public funding of religious institutions while 56 per cent opposed mandatory religious education in schools. Almost 60 per cent admitted that they do not pray, and 72 per cent disagreed with women being obliged to wear a hijab in public.

An unpublished slide of the survey shows the change in religiosity reflected in the fact that an increasing number of Iranians no longer name their children after religious figures.

A five-minute YouTube clip allegedly related to Iran’s Revolutionary Guards attacked the survey despite having distributed the questionnaire once the pollsters disclosed in their report that the poll had been supported by an exile human rights group.

“Tehran may well be the least religious capital in the Middle East. Clerics dominate the news headlines and play the communal elders in soap operas, but I never saw them on the street, except on billboards. Unlike most Muslim countries, the call to prayer is almost inaudible… Alcohol is banned but home delivery is faster for wine than for pizza… Religion felt frustratingly hard to locate and the truly religious seemed sidelined, like a minority,” wrote journalist Nicholas Pelham based on a visit in 2019 during which he was detained for several weeks.

The survey’s results as well as observations by analysts and journalists like Mr. Pelham stroke with responses to various polls of Arab public opinion in recent years that showed that, despite 40 per cent of those polled defining religion as the most important constituent element of their identity, 66 per cent saw a need for religious institutions to be reformed.

The polls suggested further that public opinion would support the reconceptualization of Muslim jurisprudence to remove obsolete and discriminatory concepts like that of the kafir or infidel.

Responses by governments in Iran, Saudi Arabia and elsewhere in the Middle East to changing attitudes towards religion and religiosity demonstrate the degree to which they perceive the change as a threat, often expressed in existential terms.

In one of the latest responses, Mohammad Mehdi Mirbaqeri, a prominent Shiite cleric and member of Iran’s powerful Assembly of Experts that appoints the country’s supreme leader, last month described Covid-19 as a “secular virus” and a declaration of war on “religious civilization” and “religious institutions.”

Saudi Arabia went further by defining the “calling for atheist thought in any form” with terrorism in its anti-terrorism law. Saudi dissident and activist Rafi Badawi was sentenced on charges of apostasy to ten years in prison and 1,000 lashes for questioning why Saudis should be obliged to adhere to Islam and asserting that the faith did not have answers to all questions.

Analysts, writers, journalists, and pollsters have traced changes in attitudes in the Middle East and North Africa for much of the past decade.

Kuwaiti writer Sajed al-Abdali noted in 2012 that “it is essential that we acknowledge today that atheism exists and is increasing in our society, especially among our youth, and evidence of this is in no short supply.”

Mr. Arab argues nine years later that his latest survey “shows that there is a social basis” for concern among authoritarian and autocratic governments that employ religion to further their geopolitical goals and seek to maintain their grip on potentially restive populations.

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Sign of a Volcano Erupting in Iran

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Since its inception in 1979, the Iranian regime has relied on two pillars to sustain its hold on power: relentless repression at home, and terrorism and warmongering abroad. Since the regime is out of step with the modernity of the 21st century, it needs to resort to belligerent policies in order to impose itself upon the existing international order.

Regime leaders know that it is exactly their foreign transgressions that have now become a source of serious alarm for European and American interlocutors. Even if a new round of negotiations were to take place, both the Supreme Leader, Ali Khamenei, and the President, Hassan Rouhani, understand that the nuclear issue will not be the only topic of conversation.

In a speech on January 8, Khamenei insisted on the regime’s regional adventurism and missiles program, saying that “the Islamic Republic has a duty to act in a way that strengthens its friends and supporters in the region.” Tehran has always made renouncing regional influence and its missiles program a red line. 

However, speaking on behalf of the European Union, German Foreign Minister Haiku Moss has said that a reinvigorated Iran deal must include new nuclear restrictions as well as an end to the testing of ballistic missiles. At the same time, he called for “limitation of Iran’s regional power” in the form of a “new agreement.”

Therefore, one of the pillars of the regime’s survival (foreign adventurism) has clearly been targeted by foreign powers. The other (domestic repression) is being challenged by the Iranian people.

A Social Volcano about to Erupt

In recent months, hundreds of centers controlled by the Islamic Revolutionary Guard Corps (IRGC), the paramilitary Bassij, and the Ministry of Intelligence and Security (MOIS) have been targeted by young activists seeking to overthrow the regime. Simultaneously, posters and banners of regime leaders like Khamenei and eliminated Qods Force commander Qassem Soleimani have been torched across the country.

The regime often blames these acts of dissent on “Resistance Units,” which are organized teams of young dissidents calling for the theocracy’s overthrowand reported to be affiliated with the Mujahedin-e Khalq (MEK).A few short months before the massive November 2019 uprisings in Iran, the Minister of Intelligence Mahmoud Alavi claimed 116 of these “teams have been dealt with” in a matter of months. That is an indication that Tehran is witnessing a significant rise in such activities.

Time will tell if the trajectory of Iranian politics would experience a radical departure in the form of the regime’s ultimate collapse. All indicators are that the pace and depth of resistance appear to be increasing. Therefore, officials in Tehran may not be as optimistic as the rest of us about what lies ahead in 2021.

Warnings of Mass Uprisings

Practically every media outlet or official in Iran has been warning of a pending social explosion due to prevalent poverty and rampant unemployment. For example, one state-run daily refers to the worrying conditions and the lack of a “barrier against the volcano of the hungry” (Arman, December 26, 2020).

Another warns that “in an instant and with a simple spark of provocation, the Army of the Hungry may revolt.” (Hamdeli, December 20, 2020).The Iranian economy is collapsing andmore than 70% of society now lives below the poverty line.

Despite the supreme leader’s empty rhetoric and desperate show of power, he is well aware that he must negotiate and so that the sanctions on the sale of oil are eased, albeit in small quantities, in order to avoid more uprisings.

Khamenei is Weak and Vulnerable

Despite the danger of a social explosion, however, Khamenei and his regime are now at their weakest point since 1979. They cannot enter negotiations with US President Biden and Europe at this time. Khamenei can ill afford to look weak by backing down and engaging in such talks, especially prior to the presidential elections in June. So, he has decided to close ranks instead of opening up.

Khamenei is looking to limit rival factions’ power, including those supporting Rouhani. During the recent parliamentary elections, he pretty much purged so-called “reformist” candidates. Recent laws defining new conditions for presidential candidates have paved the way for Khamenei’s allies – like parliamentary speaker Mohammad Baqer Qalibaf – to replace Rouhani. Khamenei calculates that once he has closed ranks and his faction controls all the levers of power, including the presidency, parliament, and judiciary, he would be able to entertain negotiations.

At the same time, he is trying to gain as much leverage in the nuclear arena in order to avoid giving concessions in other areas. Khamenei wants to boost the morale of his forces. Doling out regional or missile concessions would spell disaster for that strategy, leading to more defections in the ranks of the IRGC.Still, due to the sanctions, he is between a rock and a hard place. His regime is at its weakest point in history and extremely vulnerable.

One of the extremely unpopular moves he recently made was that he personally banned the import of coronavirus vaccines from France, Britain, and the US. Average Iranians, who have lost tens of thousands of loved ones to the virus and are reeling under the severe economic ramifications, are furious.

The Iranian society is growing more enraged at the regime by the day. Calls for overthrow, as indicated in the November 2019 uprising, are growing. Meanwhile, the regime has little leverage to demand the lifting of sanctions as both Europe and Washington target its regional interference and missiles program. With options severely narrowing, the regime may finally be at the end of its rope.

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100th Anniversary of the Turkish Constitution

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Teşkilatı-Esasiye Law, the law provides for the establishment of the State of Turkey on January 20, 1921. This law also carries its status as Turkey’s first constitution.

The Ottoman State displayed a submissive understanding in the face of the occupations experienced in its last period. The people displayed an important struggle for independence by showing the necessary reaction and effort during the 1st World War against these invasions. After the war, Mustafa Kemal Ataturk, exhibited a legitimate ground to fit this into the struggle for independence and contemporary, landed in Samsun on May 19, 1919 to establish a modern Turkey. This date was also the first step in the War of Independence launched against the occupations across the country.

After Samsun, Mustafa Kemal, who held various meetings and congresses in Amasya and Erzurum, respectively, went to Sivas from here and held the Sivas Congress with the representatives determined by the people from every province. September 4, 1919 at the congress held in Sivas with the participation of delegates from all over Turkey, Istanbul until the establishment of the new Chamber of Deputies of the general elections made the government decide to cut all formal ties. A Council of Representatives was established in order to establish a new administrative and political organization throughout the country.

As a result of the election held in 1920, the last Parliamentary Assembly of the Ottoman Empire was established, but on March 16, 1920, Istanbul was occupied by the British and the pro-National Struggle MPs were arrested. The parliament that convened on March 18 announced that it dissolved itself. With the dissolution of the last Ottoman Parliament, Mustafa Kemal announced in the statement he published on behalf of the Representation Committee that he wanted the MPs who could escape the occupation in Istanbul to come to Ankara.

The Grand National Assembly was Established

MPs who managed to escape secretly from Istanbul deputies from all over Turkey, Mustafa Kemal’s leadership in Ankara on 23 April 1920, which was collected and laid the foundations of the Republic of Turkey Grand National Assembly was opened. The next day, on April 24, 1920, Mustafa Kemal Pasha was elected president of the Grand National Assembly. The Assembly, which adopted the principle of unity of forces, thus started its work to ensure the independence of the nation and the liberation of the state.

Mustafa Kemal Pasha, as the Speaker of the Assembly, presented a draft on September 13, 1920 with the title “Populism Program” consisting of 31 articles. For the draft, Mustafa Kemal said, “The nature of our existence, the essentiality of the nation, has proved the general trend of the nation, it is populism and the people’s government. It means that governments fall into the hands of the people ”and stated that this is an obligation. On September 18, 1920, the Populism Program prepared by the government was read in the Parliament. Malatya Deputy Lütfi Bey “This statement contains many principles”. First of all, I recommend him to go to the Principles of Law ”. Trabzon Deputy Ali Şükrü Bey stated that this draft was not a draft law and did not want it to be sent to the committee. In his speech, Minister of Finance Ferit Bey underlined that the draft law is a draft law and said, “This program is the political program of the government.”

At the end of the discussions, it was decided to send the program to a special committee consisting of three people from each branch. The members of the special commission named Encümen-i Mahsus were determined on September 25 and started their work. The Council completed its first work on October 21, 1920, and the program was put on the parliament’s agenda on October 27. The Council made some changes in the Fundamental and Administration sections of the Government Program and arranged this as a draft Law of Organization. He presented the justification of the arrangement he made to the Parliament. The draft law prepared by the Encümen-i Mahsus, which was submitted to the Parliament as the Fundamental Law of the Organization, consisted of 23 articles and two sections as Mevaddı Fundamental and Administrative. Some of the articles in the Populism Program were not included in the Draft Law on the Organization-ı Esasiye, which was arranged by the Encümen-i Mahsus and submitted to the Assembly. Article 5, which includes the subject of caliphate and sultanate, Article 10, which includes the number of people in the Grand National Assembly, and Article 16 regarding the army, were not included in the Draft Law on the Principles of Organization. While 11 items were accepted as they are, changes were made on 12 items. An Article-i Individual was added by the Encümen-i Mahsus. It was requested that the articles and provisions of the Basis of the Law, which were not contradicted to the law at the time the draft Law on the Principles of the Organization was discussed in the Assembly. However, as the Speaker of the Assembly Mustafa Kemal opposed this request, such a provision was not included in the Constitutional Law of the Organization. Therefore, with the Law of Fundamentals of the Organization, his relationship with the Ottoman Empire’s Basis of Law was officially terminated.

These discussions lasted about five months. The Fundamental Organization Law was accepted in the Parliament on January 20, 1921. A special method and quorum was not sought in the adoption of the law. Mustafa Kemal sent the Law of Constitution to the Grand Vizier Tevfik Pasha by telegram. No. 85 “Organization Fundamental Law” Article 23, and also carries the distinction of being Turkey’s first constitution, which consists of discrete items. One of the most important features of this Constitution is that even though the Ottoman Empire did not come to an end, it was declared that it would be administered by the Grand National Assembly and that sovereignty belonged to the nation, and the system, which was actually implemented with the principle of unity of powers, was placed on a constitutional basis.

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