From dhkc at dircon.co.uk Wed Jul 7 16:09:39 1999 From: dhkc at dircon.co.uk (dhkc at dircon.co.uk) Date: 07 Jul 1999 16:09:39 Subject: STATEMENT OF THE DHKP-C CAPTIVES Message-ID: THE REAL TRAITORS ARE THE PUPPETS OF IMPERIALISM WHO SUCCEEDED IN GETTING AN EXECUTION VERDICT IN IMRALI The oligarchy of Turkey has aimed its weapon of execution, part of the methods of attack against the people, against Abdullah Ocalan with its verdict of June 29, 1999. This verdict, as a follow up of the kidnapping of Abdullah Ocalan in Kenya on February 15, 1999, the interrogation and the isolation against him as part of a US-operation, is illegitimate, unjustified and unjust. With this verdict, the oligarchy once again showed its attitude towards the demands of the Kurdish people for justice and freedom for Abdullah Ocalan. Execution is politics, made on the gallows. The verdict against Abdullah Ocalan is nothing but an attempt to continue the 70 year long policy of denial and genocide, now using the gallows. With this verdict, the oligarchy states that it will, just as in the past, answer the demands of the Kurdish people for justice and freedom with murder, massacres and refusal, that the Kurdish people will not be granted even the most limited rights. However, even with this death sentence with chauvinistic spectacles, even with executing this verdict, the oligarchy will not be able to destroy or stop the national liberation struggle of the Kurdish people. No attack, no massacre or execution will be able to prevent the national liberation struggle and the demands of the Kurdish people. Those in power have murdered, but they were never able to stop the struggle. Those in power have continually attacked the peoples who fought for justice and liberties and tried to destroy the struggle with these attacks. The attacks were carried out in the form of genocide, massacres, torture, execution, disappearances, et cetera. All these methods have one thing in common, the goal to destroy the people's liberation struggle. But the desired results were not achieved. But those in power helplessly continued the method of execution as a direct state murder. It is however a universal crime that revolutionaries, patriots, those who lead the struggle for the people, who resist tyranny, are being executed. Those who are guilty of such crimes, who execute those who resist oppression, must end these crimes immediately. Although those in power, who demanded the death sentence with the pretext of "separatism", have tried to hide with this verdict that they themselves are the real separatists, their chauvinistic character was once again revealed because of the events on Imrali. The ones who try to set up peoples against each other, who want to destroy their brotherhood, are the imperialists and their puppets. Because they see the future of their governments in preventing the joint struggle of the peoples, they have always done everything in their power to incite peoples against each other, and they will continue to do so. The chauvinism, used by the people's enemies against the peoples of different nationalities in our country, is a result of the divide and rule policy of those who are in power. But the peoples who have lived together for centuries are brothers and the real trustees of our country aren't those who declared the death sentence on Imrali, they are the Kurdish and the Turkish nations, together with our people of different nationalities. The peoples and the revolutionaries who represent them and the patriots aren't the ones who betray their country, those are the puppets who have been selling out our country to imperialism for years. This verdict cannot cover up the fact that they are the real traitors. Who is betraying the country... Who are really the ones who betray the country. Those who have been selling out our country to imperialism for years. Those who have dropped tons of bombs on the Kurdish people, those who committed massacres. Those who have robbed the rights and the liberties from our people of Turkish, Kurdish, Arab, Laz, Circassian, Georgian, and other nationalities. Those who have banned the languages, the cultures and traditions of the peoples, especially the Kurdish people, those who wanted to destroy these languages, cultures and traditions and try to force the degenerated culture of imperialism upon the people of our country. The traitors are those who make chauvinism their basic policy, who try to divide and split up the peoples. Those who have delivered our country into the chains of imperialist exploitation, those who let the result of the sweat of our peoples flow into the pockets of imperialism, and their own. The traitors are those who fill our country with imperialist bases and who allow other peoples to be bombed from these bases. The traitors are those who sent the youngsters who have been drafted and who are under the influence of demagogy into the homelands of other peoples, to occupy Kosovo. Those who spoke out the death sentence against the chairman of the PKK, Abdullah Ocalan, using "treason" as a pretext, cannot hide the fact with this verdict that they themselves are the real traitors. They cannot hide this fact for our people, and for history. Even the show they put up on Imrali with the people and fascists who are formed through chauvinism, is not sufficient to hide the dirty faces of the ones who are in power. The liberation of our country and freedom for our peoples will be achieved through destroying these traitors and their state. Nobody should doubt that. Without ending the rule of the collaborators with imperialism, slavery and exploitation will not end for the Kurdish, the Turkish, Arab, Laz, and the Circassian peoples, in short people of all nationalities. The enemies of our peoples are the imperialists and their collaborators. The liberation of our peoples will be achieved by expelling them from our country and building the Revolutionary People's Power. Liberation and freedom for our peoples can only be achieved by the Revolutionary Power. Every other "solution" will mean, in different forms, the continuation of the governments of collaborators with imperialism, the main reason for the existing exploitation and oppression. Those who will end exploitation and oppression are the peoples, their liberation struggle, and their power. Let us unite, fight and win. For the liberation and the freedom of the people, for a life in brotherhood in our liberated country, for independence, democracy and socialism. The organisation of the prisoners from the DHKP-C (Revolutionary People's Liberation Party-Front) From chaz at tpi.demon.co.uk Fri Jul 9 12:29:45 1999 From: chaz at tpi.demon.co.uk (chaz at tpi.demon.co.uk) Date: 09 Jul 1999 12:29:45 Subject: STATEMENT OF THE DHKP-C CAPTIVES References: Message-ID: Dear Sirs, One or several of the following email addresses appear to be on your mailing list. Please remove the following addresses from your mailing list, or pass this request to your system administrator. info at tpi.demon.co.uk terry at tpi.demon.co.uk tp_home at tpi.demon.co.uk Kind regards tpi -----Original Message----- From: DHKC-INFORMATION CENTER [mailto:dhkc at dircon.co.uk] Sent: 07 July 1999 23:53 To: 02; 19; 80; com at mailhost.dircon.co.uk; 50; 67; 36; 77; 10; 38; 18; 116; 89; 101; 102; 64; 56; 30; 32; 79; 86; 41; 83; 09; 34; 108; 40; 03; 82; 118; 117; 55; 110; 127; 37; 61; 126; 21; 63; 31; 129; 45; 112; 81; 93; 97; 58; 78; 14; 105; 06; 119; 124; 96; 90; 122; 66; 59; 22; 123; 33; 72; 87; 74; 88; 48; 62; 106; 35; 16; 128; 24; 15; 68; 57; 51; 76; 54; 49; 113; 95; 121; 100; 01; 85; 73; 43; 11; 109; 91; 92; 08; 84; 39; 94; 27; 120; 125; 103; 25; 111; 28; 53; 60; 26; 29; 52; 98; 99; 44; 130; 20; 69; 07; 04; 71; 75; 17; 23; 70; 13; 115; 12; 65; 46; 42 Cc: Catrine Dewey; WSO; PTB-PVDA International; Voz Rebelde MRTA Peru; VOLKAN SAVAS; UMUT CANKIRLI; Tudeh Party of Iran; SUKANT; Study Circle Red Sun; SOUTH LONDON REPUBLICAN FORUM; COMMUNIST PARTY OF SOUTH AFRICA; NINO PASTI FOUNDATION; RED ELECTORIAL ALLIANCE NORWAY; Ranjeet BRAR; REFGID at library.phila.gov; Red Youth 1 Denmark; COMMUNIST PARTY OF CANADA; PRD Indonesia; WORKERS PARTY OF IRELAND USA; ERP MEXICO; COMMUNIST PARTY OF PORTUGAL; COMMUNIST PARTY FRANCE; STAN NEWENS; COMMUNIST PARTY (M-L) CANADA; NKPJ/SKOJ; Nova Komunisticka Partija Jugoslavije; New Socialist Canada; New Communist Party of Britain; New Worker; ivan haim; MRTA Belgrade; MOUSSA HADDAD; Erling Sem; Red Youth 3 Denmark; MAHIR GAYAN; COMMUNISTI UNITARI ITALY; MARXISM-UNMODERATED LIST; Marxism-News List; MARTIN SCHREADER; TUDEH; La Associacion Madres de Plaza De Mayo; LIBERTAD; MARTIN SCHREADER - 2; Lagun Batzuen; COMMUNIST PARTY OF AUSTRIA; COMMUNIST WORKERS PARTY OF FINLAND; COMMUNIST PARTY OF RUSSIAN FEDERATION; COMMUNIST PARTY OF SWEDEN KPML-R; COMMUNIST PARTY OF GERMANY; COMMUNIST YOUTH OF GREECE; COMMUNIST YOUTH OF PORTUGAL; HUGH STEPHENS; JUNGE WELT; Young Communistsurg.de Germany; Mark Jones; COMMUNIST PARTY OF LUXEMBOURG; Jim; VEREINIGTE LINKE (SPANIEN); Jon Corlett; IRSP 2; IRSP; IRANIAN PEOPLE'S FEDAYII GUERRILLAS; Ivan Pavlovic; WORKERS INTERNATIONAL; COMMUNIST REFOUNDATION INFORMATION OFFICE ITALY; DHKC Germany; WORKERS PARTY OF SWITZERLAND; TKEP/L; DAVID AYRTON; Guardian; FLZN; COMMUNIST REFOUNDATION - LIBERAZIONE ITALY; ExsulVolumniusDELETETHISTOREPLY at eroj.org; COMMUNIST REFOUNDATION EXTERNAL RELATIONS ITALY; ELLA LALKAR RULE; FARC-EP COLUMBIA; MOHAMMAD HASAN; COMMUNIST REFOUNDATION DIRECTION NATIONAL ITALY; DHKC Italy; DHKC Austria; Tabe; CPGB (Weekly Worker); Euskal Herria Journal; HASAN ERSEKER; CARLOS; CAMPAIGN AGAINST SANCTIONS ON IRAQ; CAG; ARM THE SPIRIT; CONFERENCE; Red Youth 2 Denmark; AMNESTY INTERNATIONAL; NCP Netherlands; AChandan Subject: STATEMENT OF THE DHKP-C CAPTIVES THE REAL TRAITORS ARE THE PUPPETS OF IMPERIALISM WHO SUCCEEDED IN GETTING AN EXECUTION VERDICT IN IMRALI The oligarchy of Turkey has aimed its weapon of execution, part of the methods of attack against the people, against Abdullah Ocalan with its verdict of June 29, 1999. This verdict, as a follow up of the kidnapping of Abdullah Ocalan in Kenya on February 15, 1999, the interrogation and the isolation against him as part of a US-operation, is illegitimate, unjustified and unjust. With this verdict, the oligarchy once again showed its attitude towards the demands of the Kurdish people for justice and freedom for Abdullah Ocalan. Execution is politics, made on the gallows. The verdict against Abdullah Ocalan is nothing but an attempt to continue the 70 year long policy of denial and genocide, now using the gallows. With this verdict, the oligarchy states that it will, just as in the past, answer the demands of the Kurdish people for justice and freedom with murder, massacres and refusal, that the Kurdish people will not be granted even the most limited rights. However, even with this death sentence with chauvinistic spectacles, even with executing this verdict, the oligarchy will not be able to destroy or stop the national liberation struggle of the Kurdish people. No attack, no massacre or execution will be able to prevent the national liberation struggle and the demands of the Kurdish people. Those in power have murdered, but they were never able to stop the struggle. Those in power have continually attacked the peoples who fought for justice and liberties and tried to destroy the struggle with these attacks. The attacks were carried out in the form of genocide, massacres, torture, execution, disappearances, et cetera. All these methods have one thing in common, the goal to destroy the people's liberation struggle. But the desired results were not achieved. But those in power helplessly continued the method of execution as a direct state murder. It is however a universal crime that revolutionaries, patriots, those who lead the struggle for the people, who resist tyranny, are being executed. Those who are guilty of such crimes, who execute those who resist oppression, must end these crimes immediately. Although those in power, who demanded the death sentence with the pretext of "separatism", have tried to hide with this verdict that they themselves are the real separatists, their chauvinistic character was once again revealed because of the events on Imrali. The ones who try to set up peoples against each other, who want to destroy their brotherhood, are the imperialists and their puppets. Because they see the future of their governments in preventing the joint struggle of the peoples, they have always done everything in their power to incite peoples against each other, and they will continue to do so. The chauvinism, used by the people's enemies against the peoples of different nationalities in our country, is a result of the divide and rule policy of those who are in power. But the peoples who have lived together for centuries are brothers and the real trustees of our country aren't those who declared the death sentence on Imrali, they are the Kurdish and the Turkish nations, together with our people of different nationalities. The peoples and the revolutionaries who represent them and the patriots aren't the ones who betray their country, those are the puppets who have been selling out our country to imperialism for years. This verdict cannot cover up the fact that they are the real traitors. Who is betraying the country... Who are really the ones who betray the country. Those who have been selling out our country to imperialism for years. Those who have dropped tons of bombs on the Kurdish people, those who committed massacres. Those who have robbed the rights and the liberties from our people of Turkish, Kurdish, Arab, Laz, Circassian, Georgian, and other nationalities. Those who have banned the languages, the cultures and traditions of the peoples, especially the Kurdish people, those who wanted to destroy these languages, cultures and traditions and try to force the degenerated culture of imperialism upon the people of our country. The traitors are those who make chauvinism their basic policy, who try to divide and split up the peoples. Those who have delivered our country into the chains of imperialist exploitation, those who let the result of the sweat of our peoples flow into the pockets of imperialism, and their own. The traitors are those who fill our country with imperialist bases and who allow other peoples to be bombed from these bases. The traitors are those who sent the youngsters who have been drafted and who are under the influence of demagogy into the homelands of other peoples, to occupy Kosovo. Those who spoke out the death sentence against the chairman of the PKK, Abdullah Ocalan, using "treason" as a pretext, cannot hide the fact with this verdict that they themselves are the real traitors. They cannot hide this fact for our people, and for history. Even the show they put up on Imrali with the people and fascists who are formed through chauvinism, is not sufficient to hide the dirty faces of the ones who are in power. The liberation of our country and freedom for our peoples will be achieved through destroying these traitors and their state. Nobody should doubt that. Without ending the rule of the collaborators with imperialism, slavery and exploitation will not end for the Kurdish, the Turkish, Arab, Laz, and the Circassian peoples, in short people of all nationalities. The enemies of our peoples are the imperialists and their collaborators. The liberation of our peoples will be achieved by expelling them from our country and building the Revolutionary People's Power. Liberation and freedom for our peoples can only be achieved by the Revolutionary Power. Every other "solution" will mean, in different forms, the continuation of the governments of collaborators with imperialism, the main reason for the existing exploitation and oppression. Those who will end exploitation and oppression are the peoples, their liberation struggle, and their power. Let us unite, fight and win. For the liberation and the freedom of the people, for a life in brotherhood in our liberated country, for independence, democracy and socialism. The organisation of the prisoners from the DHKP-C (Revolutionary People's Liberation Party-Front) From soykan at akademya.com Wed Jul 7 19:50:09 1999 From: soykan at akademya.com (soykan at akademya.com) Date: 07 Jul 1999 19:50:09 Subject: The Greatest Islamic Revolutionary Group of Turkey : WHAT IS BUYUK Message-ID: What is Buyuk Dogu-IBDA? ABDULLAH DAVUDOGLU Introduction The Muslim world has been suffering annoyance for several centuries. The annoyances have not suddenly appeared. There have been several reasons behind this development, for it has not been able to make a new breakthrough in Islamic mental sphere and consequently failed in resolving internal and external problems, and in fulfilling intellectual and social transformations needed to cope with both mental and physical attacks from the Western world. Certainly, this situation did not emerge suddenly. We should look into the reasons behind this decline, and, following that, try to sum up attempts undertaken to resolve the problems encompassing the Muslim world. And then we will seek to define the features that an Islamic movement should have to overcome modern problems of the Muslim world and the West. Historical Background Rather than delving into details of the history of Muslims, we will sum up some corner stones which determined the shape of centuries afterwards. Firstly, we can realize five eras in our history. They are, in order, so: a) The era of the prophet and of his rightly guided caliphates. The ethos of this era was the absolute domination of the religion of Allah over the society and the individual under the rule of the prophet and of His caliphates. The Muslim world expanded from Arabia to Atlantic Ocean, and the Islamic State established by the prophet was run by the caliphates perfectly in line with the revelation even after the prophet. Islamic essence had penetrated all of the cells of the society. For there is no field of human that Islam has not occupied, as long as the Muslim people actually lead a life which conforms completely to Islamic truth, they can not be imagined to fail in the societal as well as individual level. From time immemorial, this has been unique valuable constant in human civilizations. Whenever the essence of Islam is clouded by bad aspect of human, especially devilistic ones, Muslims have failed in all of the struggles they had attempted against unbelievers. It indicates that the human in particular and the universe in general run simply according to the rules of the divinity and those who do not accordingly act are always obliged to fail in their attempts. This key aspect has, of course, emerged in the Muslim history and has determined the feature of developments through the history of Muslims. The more Muslims have obeyed and understood the essence of Islamic truth, the more they managed and dominated on the globe. That is the whole resume of Muslim's history, which has underlied and shaped the failure and success of Islamic states and Muslim communities in wars, peace treatment, educating new generations, agriculture, culture and arts, scientific studies and so on. Considering this aspect, it is clearly understood how we focus on the history of Muslims as well as their contemporary situation. b) After the prophet and his caliphates the essence of Islamic truth began to dim gradually in the hearts of the Muslims, especially in societal level. However, military expansion and the number of Muslim conversions increased very rapidly due to dynamism coming from Islamic truth. In this period, Umayyads and Abbasids dominated the Islamic sphere, but with the conversion of Turks to Islam, they obtained the domination. Turks established the powerful Islamic states among others: Selchuks and Ottomans, which became swords of Islam against its external as well as internal enemies. The criteria mentioned above also operated for these states, especially for the Ottoman Empire. Why we here emphasize on the Ottoman Empire is the fact that it dominated all over the world for centuries and is the most long-lived Muslim state ever seen. The Ottoman Empire was found in 1299 AC and developed very rapidly. By the year of 1453 AC, it conquered Istanbul, under the rule of Mehemmet II and became the most powerful state of the world. Its social structure and institutions had been arranged just according to Islamic principles. The administration system was monarchy but the supreme control mechanism was the Islamic judicial system run by the Kadis (judge). It covered half of the world known that time, thus it dominated and determined the affairs among centuries for a long time. c) But, from the era of Kanuni on, the Muslim society was contented by the successes and military victories one behind another and could not attempt to negotiate the stagnation through which it passed, for the conditions in the Ottoman Empire did not have let any thinker who bring a new approach of understanding toward Islamic essence arise to undertake a new break-through in the social domain. Consequently, all works in scientific fields, and studies to uncover Divine wisdom were nothing but imitation in this period. Additionally, one of the most characteristics of this era was the permanent revolts of settled military power, Yanichari. It gave rise to failures in wars against the west. While the state was confronted with the challenges emerging inside and outside, the leadership was dealing with the superficial solutions such as increasing the number of soldiers in order to avoid daily problems. In this period, all descriptions of salvation were on the cover and could not penetrate the kernel. d) While the issue of developing a new understanding have not aroused Muslim scholars interest at all, with the permanent defeats by the west, westernization of the Muslim society and the state among them suddenly emerged. As Muslims have braced to face the economic, political and military challenges of the modern age, the issue of understanding, especially in the circles of leadership and scholars deserved some attention. Otherwise, they would waste efforts and resources to produce mistaken solutions and consequences which could bring Muslims no closer to success and salvation, rather actually could tear asunder the society and even sacrifice Islam. That was just what happened. The symbol of this period is the proclamation of Tanzimat. It was presented as an opportunity of salvation, however, for it was based on the concept of the westernization of the state, what it brought together was destruction of the texture of the traditional Islamic society. In the Muslim world in general, stagnation in the societal and individual level was dominant, and there was no attempt to change this tendency. Unprepared and ill-equipped to face the arrival of imperialists, many Muslim countries had their political, economic, and religious life subsumed and submerged under imperialist military might and policies e) With beginning of the first world war, new changes in world policy occurred. While western countries fighted with each other, Muslims could not turn this possibility into account. After the war, imperialist western powers began to share the Muslim lands, especially the Ottoman Empire. An independence combat was started in the center of the Empire, Anatolia, in order to repel the attack of the western powers already having occupied some parts of Anatolia. After the independence war, a new state was established in Anatolia by the cadre who were sent to Anatolia by the Caliphate in order to set free the empire. Although some of them were tied to the caliphate, the others were western trained people who had a westernist world view, and they wanted to establish a westernist and secular state instead of the Ottoman Empire. They obtained the power after gaining soverignity. They killed thousands of Muslim people and scholars attain their goal, i.e. westernization of Muslim people. All the state policies were designed so as to serve interests of the imperialists in Anatolia in particular and in Muslim lands in general. They introduced all of the western life styles, behaviors, modes, institutions in to Anatolia as well as secularized the structure of the state by force. The new ideology of the state was nationalism, the product of modern Western history and closely linked with the origins of popular sovereignty, which means attaching one's supreme loyalty to the nation state. Carried to the extreme, nationalism stresses on the nation's distinct character, and race. It is totally out of Islamic truth and rejected by Islam. As for the Muslim countries in general, they had been occupied by western powers and obtained their sovereignty the soonest after the World War II. Today, despite evidence of a worldwide trend in revival of Islam, nationalism and capitalism which seek to exploit humanity, particularly those in poor countries lead to the consolidation of secular norms and practices, which are counter-values of Islam, everywhere. At a time when the developed West is seen to be not only the main beneficiary of progress and trade circulation, but also charting world events and determining the fate of nations, such a resurgence has engendered good feelings among Muslim about their future. Such has been the general global picture of history of Muslims thus far. The Characteristics of Muslim Revivalism Some intellectual and activist movements in the Muslim world have, of course, appeared to reverse the process of withdrawal and colonization during this period. It is a natural self-defense reaction through which all defeated and oppressed peoples generally try to be free from the domination of oppressing powers. They, however, vary much in thinking, structures and purposes, for the point from which they started, and the thinking method upon which they based differentiated relatively and gradually by time. Nevertheless, they all claim that their path is the unique way to salvage the Muslim world from the weak situation. In a respect, it seems to have arisen numerous salvation description in response to what they have considered as the core of the question. They generally stress more on one aspect of the question than on others, and other aspects, especially the heart of the question, escape attention whereas a description of salvation gains value regarding its placement of issues in proper locations within a system of thought. Seen from this perspective, almost all of them seem to be characterized by inefficiency in perceiving the general picture of the Muslim world, and understanding Islam itself. Consequently, it has led to failure in forming a comprehensive thought system needed to work out contemporary problems. This inefficiency becomes visible in many different attempts of them, which have resulted in wasting effort and resources, human or material in the way of attaining their goals. Their considerations about Islamic resurgence has in general oscillated from either one of two extremes: return to origins of Islam entirely ignoring new global conditions to cleaning up Islam from so-called irrational opinions and conducts regardless of Islamic essence. They also differ in their rejectionism of the Western opinions and even industrial products. We can divide them in two categories: Traditionalists and reformists. The movements that are included in the first category suggest that Muslims can overcome economical and political challenges only if they return to glorious Islamic past and obey all of the Islamic prescriptions. Any Muslim can not be imagined to disagree with the statement above. On the other hand, because they reject all of the thinking method and concept which did not originate in Muslim lands, They lack in thinking through which Muslims can make the transformations needed. Some of them refuse, for example, to have or even to watch TV because the prophet did not watch it. The distinctive characteristics of them is their mistaken understanding of Islam, or their inability in perceiving real objectives of Islamic obligations. They have limited Islamic practices to individual's domain while the social sphere are left to nonmuslim institutions and people. Because they haven't properly attached importance to establishing an Islamic state governed, in the fullest meaning of the term, by Sharia, in which Muslims can only lead an Islamic life. The latter one, pre-reformation of Islamic structure is based on the perception that the West defeated the Muslim world by using rationalism, thus, Muslims should clean up Islam from irrational element such as Tasavvuf [Tasavvuf is a way in which the individual (accountable person-Muslim) tries to purify his soul and to clean it from bad and unvaluable conducts and modes, and fights with devil and "nefs" (negative aspect of human) by using certain Islamic manners] Also, this tendency is reflected in their opinions with regard to the schools of jurispundence and faith (i.e. madhabs). They have supposed that schools are illegitimate in terms of what they have considered as Islam, because they emerged after the prophet. These two instances show their thinking manner, which is to cleanse the faith from so-called bid'ats (accretions after the prophet) in order to return to the very successful Islamic past. There have been, of course, bid'ats in Islamic practice so far, but Tasavvuf and Madhabs can not be placed in this category as they have supposed. In addition to this, they have accused some companions of the prophet of not obeying Islamic orders in their Islamic practice. However, what they have not taken into account is that indicting the companions for obeying their fancy and ambition rather than Islamic orders puts, in turn, all of the Islamic fundamentals under suspicion, because they were conveyed through the companions. Considering this respect, it is apparent that the accuracy of Islamic sources is directly depended on the credibility of those who convey them. They have endangered Islamic truth itself as a result of this approach. In the same way, they have tried to change and to reform Islamic principles for the sake of rationalization of them. With this regard, it appears that the origins of their ideas come from the west, and that their method of thinking is based on the reason rather than the belief. Considering the importance of rationalism for them, which is a western-oriented tendency, we deduce that they are westerner rather than easterner and mentally extension of the West in the Muslim world. Thus, their opinions related to tasavvuf and the schools are completely wrong, for they are based more on their rationalist perceptions and considerations about what Islam should be than Islamic truth itself. The statement that "Islam is a religion of reason" reflects the core of their understanding of Islam, which is, indeed, totally wrong. Looking at the picture summed-up above, we may sink into despair as regarding the destiny of Muslim generations to come. Nevertheless, Muslims should be relieved, for Allah promised to Muslims that he would accomplish His nour (heavenly light, namely, Islam) regardless of un-believers who do not want Islam to dominate on the globe. Muslims will find a way-out from this weak situation when they deeply reflect on Islamic truth as well as on world conditions. The Outlines of The Islamic Movement The question now is what should be outlines of an Islamic resurgence movement and how will it arrive at its ultimate goal? We can order probable responses so: a) It should firmly be tied on the way of Ahli Sunnat, for it has represented actual Islamic truth so far. b) It should be develop a new approach of understanding toward Islamic truth bearing in mind that Islam together with all of its orders, institutions and prohibitions is the absolute truth and nobody can change its structure, purposes and meaning. c) What is apparent is the fact that Muslims have failed in the social sphere for they have not realized the order to seek knowledge and to upgrade their skills so that they are relevant to the requirements of their age. Thus, the target of this renovation is Muslims, not Islam itself. d) Islam should be, of course, cleansed from corrupted and deviant accretions (bid'at), but the criteria in determining what is accretion is the way of Ahli Sunnat, not arbitrary comments of pedant people. e) For Islam as a way of life does not mean that Muslims are committed to use the technologies available to inhabitants of Makkah and Madinah in the time of the prophet, all of the material aspects of the Muslim community should be up graded. f) A holistic thinking system should be developed in response to new world conditions. It reminds Islamic scholars to establish the principles and the outlines of the science of jurispundance (fiqih) or to build up dialectic theology (kelam) in response to emerging conditions of their age. Now that we Muslims should develop a system which will settle all of the requirements, whether social, economical, individual or even military, of our age. It should try to find proper solutions in line with Islam to such issues as educational system, economics, interest, zakat, consumption and production, capital and labor, employer and laborer, equity income distribution, radio and television broadcasting, press, university, bad addictions encompassing society (drugs, drinking, gamble, etc.), arts, army and politics, industrialization, agriculture, and etc. They should be rearranged within the framework of this new perspective of understanding toward Islamic truth, that is, the new world view of Muslims, and it should show those solutions reached will be practiced in domestic country in particular as well in the world in general. g) The new approach of understanding should investigate and determine exactly what the main matter at the back of the decline of Muslims was, how and where it began, and in what conclusions resulted. It should focus on this point paying maximum attention, for it has shaped our contemporary situation and will continue to shape it. The heart of the question is just here. h) One of the main purposes of the understanding is to establish an Islamic state, in which Muslims will lead, in the fullest meaning of the term, an Islamic life. It should point out which ways can be used to establish such a state, and determine which form and policies it will have, in order to prevent the state, once established, from being turn asunder by quarrels among the leadership as in Afganistan. Additionally it should decide as to whether armed struggle or political combat or both of them altogether must be used. In the face of new global conditions, both of the ways are dispensable for an attempt to establish rapidly an Islamic state, but the process of the struggle to establish the state should be upon one of them, namely armed struggle, in order to defend Muslims in any case of political trap as in Algeria. i) It should contain a comprehensive historical account of Muslims with themselves as well as with the West. It should consider on what the west is and what distinguishes between the west and the east. In this context, it is significant to distinguish between modernization and the west, for the former tends to positive and desirable while the latter is prejudicial to Muslims. However, Muslims must not ignore that the west is broad cultural tradition, and a repertoire of concepts and principles, and that it can be utilized for the sake of developing thinking structure of Muslims. We will deal with the points mentioned above one by one in order to indicate the characteristics of a resurgence movement, and we will show that there is a salvation hope for Muslims, that is, Buyuk Dogu-IBDA (The Great Orient-the Genesis) What is Buyuk Dogu (The Great Orient)-IBDA (Genesis)? Reflecting on the points ordered previously, we have concluded that there is a unique salvation hope for Muslims, that is, Buyuk Dogu-IBDA, which is the name of a "system of thought". Buyuk Dogu is a system of thought. It has no other objective than to serve as a means in establishing an Islamic state in accordance with Islamic truth upon which it is based. It stems from Islamic truth to which all Islamic revivalist movements should devote their resources to reinforce it, not to change. N. F. Kisakurek wrote: Buyuk Dogu is the key system for the "application of Islam" to the practical life at the edge of the twenty-first century, It is the adjutant of Islam, Buyuk Dogu is neither a modern school (Madhab) nor a new door for ijdihad. It is only a passage way to Islam under the absolute and unbargaining framework of Ahl as-Sunnat.* Buyuk Dogu is described by Necip Fazil Kisakurek as "the batman of Islamdom... Buyuk Dogu is neither a modern way (madhab) nor a new door for judicial renovation (ijdihad) in Islam... It's a passage way which makes way for Islamdom with its whole originality and purify within such an absolute and unbargained framework that only the statement of "Sunnet ve Cemaat Ehli" [*The community of Sunnat (the way of the prophet) and congregation] indicates ; and practicing those originality and purify already being lost into things and events at the threshold of the twenty first century." Buyuk Dogu firstly asks that question: what is wrong with Muslims? Is Islam a mistake path which leads Muslims to failure and unhappiness? Or, do Muslims perceive and understand Islam in an incorrect way? Regarding of the fact that we believe that Islam is the absolute truth, that is, of the fact that we are Muslims, we can conclude that what goes wrong is related to our thinking structure or, in other words, to what we comprehend as Islam. Kisakurek says that "Islam is like sun and we Muslims are the eyes receiving sunlight. What should be renewed is our eyes, not Islam" For Buyuk Dogu considers all the principles constituting Islam unchangeable, it suggests that they should be adapted to contemporary world conditions in accordance with a new perspective. It suggests that Muslims should firstly investigate all the history of Islam in general and last five centuries in particular. The result arrived after the investigation is that Muslims were successful when they were tied on Islamic truth and that Muslims failed when they lost the eagerness and the love acquire wisdom and knowledge of material and immaterial worlds. The fire of eagerness and love which are driving powers at the back of progress and success have gradually decreased in the Muslim individual. This, in turn, led to failure of the individual, and the failure of the individual resulted failure of the Islamic state, namely, the Ottoman Empire. Shortly, the love and the eagerness upon which all human actions and genesis depend once disappeared, everything that Muslims had possessed were lost. Then, Muslims should regain the love and the eagerness to be able to form a new understanding of Islam. This is prerequisite for resurgence of Islam, according to Buyuk Dogu. Second phase of the description of salvation, which is offered by Buyuk Dogu, is generated from the starting point above: forming a new holistic thought system (that is, ideology) to solve the problems of Muslims at the individual as well as societal level after re-gaining the sprit of Islam. Kisakurek divides human being into two aspects, spiritual and social, and an ideology in line with Islam should satisfy each aspect. He defines the term of ideology as "the system determining all the foundations necessary in constructing the individual and society". As can be seen here, while many groups and movements discuss whether there is an ideological aspect of Islam or not, Buyuk Dogu develops an ideology dependent on Islam by using the fruits of humanity regardless of their sources. No longer do we discuss the existence of ideology in Islam but the outlines of this ideology. All human beings have an ideology because, at the theoretical level, the ideology means the individual's perceptions of the world and the thoughts in response to these perceptions through language. To every problem humanity have faced in modern ages so far are to be found solutions fitting Islamic truth and so, an ideology which is in essence tied to Islam is to be built gradually within the framework of Buyuk Dogu. As mentioned above, Buyuk Dogu is not Islam itself, but it's completely based upon and derived from Islam. In other words, It's the total of reflections of the religion of Allah in the mind of Necip Fazil Kisakurek and the model that he formed by making them into molder. In fact, the term of Muslim points out the person whom Islam, and consequently Allah, addresses. As long as Muslims do not pay proper attention to this point, they can not make a clear and essential distinction between what they understand as Islam and Islam itself. Certainly, the relationship between subject and object, as in Islam and human, is one of the most prominent concepts in philosophy. Here it is the key distinction upon which Buyuk Dogu based its rebuilding of human understanding. About this subject Necip Fazil Kisakurek says that: Islam is not renovated. What should be renovated is understanding. Understanding? It's the reflection of nour (heavenly light) on a mirror... One should renovate the mirror... (The Mirror should be renovated) The sun can not be renovated, but what should be renovated is the eye. Islam is the name of the eternal new without a beginning and an end. To penetrate it increasingly is the renovation itself... The endless rationale in the hadith of that "A person whose one day is equal his next day is deceived" has brought the secret of the renovation and the new. So, the question is to mold the new generation of Islam in this sense. The newest, unchanged and model generation of Islam are the companions (Sahabi) molded by the Prophet himself. Although the followers after the companions somewhat extended this line of generation, the cause has weakened in societal level after them, and it has been confined to sorrowful groupings circumscribed by some great individual appearances. In this occurrence what was apparent was divine wisdom as a result of being simply on the outside by using rough reason, and lack of love of which preservation is the most difficult. Following eras of Umayyads and Abbasids, The flag of Islamic state passed in Turks. Where as their real lifetime of the state was some six hundred years, they contained such a generation in two centuries only, and then during 300 years, they entered in a way in which they deprived terribly of supreme understanding and love. After all, for a hundred years, with the same opposite perception of the immatural bigot and the rough devount, they (who obtained the mechanism of the state) have opposed to Islam with their all endeavor. From then on, those who have been introduced to generations as hero have been practical and mental performers of loathing Islam. Collusive mooded people, who could not entirely escape from the need of religion, have undertaken reformations every sphere, when the generations who could embrace Islam with its whole purity and originality without sacrificing any element of it were began to obliterate and consequently they have tried to open a way to an Islam which were desired to be instead of Islam itself. The reformer is more dangerous than those opposing to Islam directly, since they have tried to tie Islam to this or that locomotive of opinions and ways, to attach it to their personal self and perception rather than regarding Islamic truth, and to attempt supporting a building which is perceived as sandy in their opinions; and the generation who will prevent Islam by means of renovation of the eye and heart, will recognize three enemies before themselves in the society: immature bigot without love, insensitive unbeliever, and unfortunate reformist, that is, the one who solidifies the spirit in his blind self, the one who denies it totally, and the one who attempts to make collusion between the both. Islam was distorted in Turkey that held its sword for five centuries, and then it has been disordered in the world. It is a divine warning regarding the fact that it will attain a state of accuracy everywhere whenever it is improved in Turkey. The generation who will renovate the truth of Islam, is bound to appear as a last and pure, a universal and entire reaction in Turkey where those material and spiritual disasters have been lived. After such a decline period, only the era of maturity can appear. As seen above, Necip Fazil Kisakurek has drawn the very general outlines of the description of salvation, which will be put in practice in Turkey firstly, then in the Muslim world, and then all over the world. Considering the facts ordered from the beginning of this paper, we can describe the movement of Buyuk Dogu-IBDA as an ideology of which Necip Fazil Kisakurek and Salih Mirzabeyoglu have formed in complementary rearranging religious principles regarding their prominence in response to contemporary world conditions. At the same time, it is called as "the instrument system" by which the "absolute idea" (Islam) will be brought into application. Islam as an "absolute idea" takes new shapes continuously regarding the perception of every Muslim. It is the very natural process that every human being has the right of making choice freely in during his life, whether good or bad, and understands divine truths as much as his capacity. What he understands must at least conform to basic principles of Islam such as oneness of Allah, the necessity real divine prophethood. This is also the reason of why some people do not believe in the truth of Islam even though they know all about it (e.g. orientalist) while some others endanger even their lives for the sake of achievement of it. Our assertion is that only BD-IBDA can bring Muslims closer to success and salvation. In our opinion, the very truth is Islam, and we should choose a way to arrive at it. In other words, what we have seen as the description of salvation is BD-IBDA since it has been the most comprehensive, the most coherent, and the most systematic attempt to resolve the Muslim plight thus far. Before checking whether those characteristic listed to describe "how should a description of salvation be "are suitable to BD-IBDA, we will demonstrate some definitions made by BD-IBDA. Firstly, ideology is ?the system of thoughts believed and committed to between the individual and the society... the system of thoughts showing all principles essential in forming the individual and the society.? (NFB 94). ?Technique is application of theoretical knowledge, considering that theory is the whole of regular knowledge gathered on a subject? (Necip Fazil'la Basbasa, 96). ?Industry means "crafts", and all of the instruments providing work and production, which transform raw materials to manufactured goods for a practical benefit in order to ensure objects required for human? (Necip Fazil'la Basbasa, 97). ?Those who form a holistic system as well as those who tell only a sentence like that "we will do from the source", indeed, are based on an idea pertaining to practice in terms of what should be practiced (i.e. the absolute idea), that is, thought of practice. It is impossible to practice without having the thought of practice? (Ideolocya ve Ihtil?l, 44). ?Considering the definition mentioned above, the issues indicating elements within a social system are its sub-systems, and if they do not move conforming the clues from "the whole", these sub-systems do not lead to the right consistency and composition of a social system when they are brought together... It is in mind, but not visionary. It is "the model" which will be "realized", and by which what are being realized will be controlled, regarding its relation to the practice. Determining the way of transformation: Those who are members of a thought system which are sought to dominate the overall life aspire to capturing the power consequently. Then the question of that how will the change of power and order be realized is before us. To work for the sake of (so-called) change without making clear "which way" has been chosen to realize the change of order is a state of unawareness, which indicates ignorance of the issue, and, at the same time, it shows that such people (who persuade that way) can not answer the question of "How?". Everyone who sees himself responsible to answer the question of "how", firstly, must bring up which of the changing ways that he chooses, which we divide into three in general, explain why he prefers that way than others, and demonstrate coherently his toughts and activities in this orientation to both himself and the truth without contradicting. The ways of change is shortly that a) Military coup. Armed forces take over the government by coup d'etat realizes the transformation of order in the direction of the system believed in. b) Coming to power by legal ways, and then capturing exactly the power. c) Public revolution. One must pay attention that the reason of uncertainty in the issue of changing order is because of the fact that it is dealt with in sideline among others. Yet every issue is argued through its on conditions, its method, its rule and means? (Ideolocya ve Ihtil?l, 34-35). Salih Mirzabeyoglu continues saying that Muslims can capture the power only through public revolution. ?The state of head sublimity is a last and superior invention, which gathers well characteristics of every government form so far, and, at the same time, it is tied to the prescription of shuora (consultation) of Islam. The class upon which Islamic revolution will be based is the class of real and superior scholars, not such classes as proleteria, peasant. Now we are to enter the age of idea, and requirements of this age is quite different from previous ones. Likewise, the Islamic revolution is not confined to one class or another, rather it will be achieved by a class, the class of real and superior scholars, which is available in every class.? Necip Fazil Kisakurek divides revolution into five categories: ?a) The most heavenly revolutions, which are the actions of "Rasuls" (prophet) b) The heavenly revolutions, which are the acts of big heroes, who are followers of the path of prophets c) Land based revolutions which are expanded actions of the people who have a system of thought d) Wretched revolutions and e) The most wretched revolutions that are the attempts in which guns and other tools are used to conflict with people in a manner of bandit ?. ?The Council of the Sublime In the ideal of Buyuk Dogu, There is a council of the sublimes for the sake of social will instead of parliaments well-known all ever the world. The Council of the Sublimes is constituted by activist distinguished people, who have works, inventions, opinions, compositions and causes in every sphere, which charts searching efforts and comprehension ordeals of human intelligence, such as religion, thought, art, science, politics, trade, positive science, army, administration, business etc. The member of the Council of sublimes should be at most sixty and at least forty years old, and should have both mental and material health. His private life and all activities are under permanent control of the Council. As in parliaments, the Council of the sublimes is the reference of will power and decision making regarding the community. Every measure put into force by the council is the law. An assembly of founders form firstly the council of the sublime. Then, the members of the council remains in the council to his dying day as long as he does not commit even an unsuitable conduct in terms of the requirements of the council. After the "Council" is settled, one of them is elected as the "head-sublime" by the others. The Head sublime whom the council elects is the president of the state, and the name of the state is "the state of the head sublimity" The Head sublime is elected for five years. The council replaces those members who retire for different reasons with new ones. The number of the members of the Council is just a hundred and one. Our Model of the state of the head sublimity tripping western domination, and proposing Islam to new world order, that is, consequently indicating our "new world order" is present in the system of BD-IBDA as a system of ideology whose every component part is in its proper place. This seed, after firming its roots in this soil, is seeking to be a world order with its ramifications which will spread all over the world. Our constitution entirely shown so far requires us to put itself into in ways of circles joined each other, gathering all secondary or tertiary distincts which do not harm "the principle", and are developed as issues of internal organizations regarding the characteristics of nations and countries. The point that the Muslim world must adopt, and arrogate to everybody gradually is to reject the organization of the UN. In addition to this, in our case, what should be done is to oppose intensely to participating the European Community? (Basyucelik Devleti, 222-223). Who is Necip Fazil? Necip Fazil Kisakurek has 130 published books on the Islamic thought, Islamic arts and various issues. He is the pioneer of Islamic thinking in Turkey and the architect of the notion of "Ideal Islamic Society". The basic principles of this society are explained in his works. Some of his works are Ideolocya Orgusu (the Ideology Network), Ihtilal (Revolution), Dunya Bir Inkilap Bekliyor (The World is Waiting for A Revolution), Cole Inen Nur (Heavenly Light Descending to the Desert. This book is about the life of our prophet and His followers), Ulu Hakan Sultan Abdulhamid II (Great Khan Sultan Abdulhamid II), Iman ve Islam Atlasi (The Atlas of Faith and Islam). IBDA (The Genesis) IBDA is the continuation of Buyuk Dogu. The Architect of Ibda, Salih Mirzabeyoglu (born in 1950), is a honest follower of Necip Fazil Kisakurek and the "Commander" (Kumandan) of the IBDA movement. Both Buyuk Dogu-Ibda are the systems of thought to understand Islam in the best way and they are very closely linked to each other. While Salih Mirzabeyoglu was forming a new structure on the context of "thinking" and "action", his works were based on Buyuk Dogu as the reference point and he evolved the thesis of Buyuk Dogu theoretically and practically. This ideological cohesion between Necip Fazil Kisakurek and Salih Mirzabeyoglu resembles the intellectual connection between Socrates and Plato. The works of Plato are the products of his cooperation with Socrates. One of the main topics in the Buyuk Dogu-Ibda system, is the concept of "the understanding towards Islam" (Islama Muhatap Anlayis). "Islama Muhatap Anlayis" refers to a whole understanding with parallel to completeness of Islam; ideological coherence; dialectical sovereignty; esthetical profundity; and political will. Reinforcing Islam in the esthetical, dialectical, ideological and political spheres is the primary aim of Buyuk Dogu-Ibda. IBDA calls attention to Muslims their missions and responsibilities in order to come to power. Hence, the mission and responsibility of is addressing to the person who feels the meaning of the revolution. "The synthesis of Islamist thought" is rising in a worldwide process, in which the West and the East are settling outstanding accounts, with each other. This method has the ability to transform the "anti-thesis'" into satisfactory results of the thesis of IBDA. The Library of Buyuk Dogu-IBDA Ideology and Revolution A high level of strategy of the Islamic struggle is drown up in this book, in harmony with the general understanding of Buyuk Dogu-IBDA. This book is the first and only example of the systematization of "understanding" in the sphere of action whose main target is "the power" that has been oppressed the Muslims for the years. - This book is a kind of project that makes clear the short, middle, and long term activities from the ideological education to immediate operations; from based on mass movements based on collective consciousness to the personal actions which are the products of individual minds. Every person who faced with BUYUK DOGU-IBDA has the responsibility and obligation of acting in accordance with his belief and "compatible understanding to Islam". He has to act where it is necessary. His guiding light is the Hadith of Rasulullah: "One Muslim has to correct the evil when he faced with it. First of all he tries to correct the badness with his hands (with action). If impossible, he endeavors to react with his words. If this is also impossible, he feeds the feelings of hatred in his heart." Some subjects that are studied in the book: Our name, our meaning, and our aim; The Situation of Islamic groups and general outlook of the Islamic Movements; the Action and the Task; Requirement of Ideological Education; "The System of absolute thought" and "The System of Means"; Ideology and Revolution; The Revolution and its forming techniques. Tilki Gunlugu (The Diary Of Fox) It contains six volumes. "Tilki Gunlugu" is the "secret code" of "the cosmos"... It is a kind of topography of the universe... It shows the scales of the actions of every person for the sake of Islam... This book is the art of distillation of the universe under the cycle of language. It is a unique book whose corresponding has never been written in both Turkish and world literature so far. The reader faces a perfect harmony of ideas, real events dreams and their interpretations. It can be said that "Tilki Gunlugu" is a sort of book on the interpretation of dreams but the connection line between dreams and "the life" is deeply felt and lived. Everybody can find a point pertaining to himself and to his life. - Salih Mirzabeyoglu, the man of thought, who contemplates on the language and uses it in a perfect manner, is also the man who produce the works of this superior language. Thousands of words and concepts from the different kinds of languages are used in an amazing harmony in the volumes of "Tilki Gunlugu". In order to understand and explain the ideas, we need a language which reflects our comprehension of the world. Every civilization has its own language and every language includes an instinctive, emotional and, imaginative capacity that responds to the beauty, good and order in the concrete world of nature. It is used among people whose associations and emotions have been molded by common belief. By using language, man's emotional and mental character can be developed from this perspective, it has a primary role in the construction of a society. At the threshold of 21. century, people are living in a state of anarchy. All kinds of equilibrium measures are disordered in the world. "Ideal language" will take the true bucket from the well of confusion. Ihtilal (The Revolution) Kur'an teaches us that Allah created "the man" in a state of "two opposite poles". On the one hand, "man" struggles for the aim of "the good" "beautiful" and "true". This side is represented by the "spirit" and "man" has a capacity to reach at a level above the angels. On the other hand, man has a negative side in which human acted with pleasure and enjoyment. He is unaware of his responsibility in the world. Kur'an called this kind of man as "belhum adal", that means, "lower than animal". During his life, human struggles between two-poles. While some of them are serving to the first pole, the others are the of their lust slaves. As a result of this compact, the doors of revolutions are opened to the humankind. It should be noted that "a revolution" will increase in value according to its "purpose". If the aim of the revolution is "Allah's path", it will be valuable and worthy, estimable revolution which is called "Inkil?p". Revolution is a tool of "Inkil?p" and it is a pass away for the realization of grand purpose. Revolution can be divided into five classes. 1- "The most heaven" revolutions which are the actions of "Rasuls" (prophets). 2- "The heaven revolutions are the acts of big heroes who are followers of the path of prophets. 3- Land based revolutions which are expanded actions of the people who have a "system of thought". 4- Wretched Revolutions which are capped. 5- The most wretched Revolutions are the attempts in which guns and other tools are used to oppose the people in a manner of bandit. Kokler (The Roots) Kokler is the collection of wisdom and measures in the sphere of Tasavvuf. "The pity sayings" and "memories" quoted from Necip Fazil Kisakurek are the corner stones of spiritual network of BUYUK DOGU-IBDA movement. Some of the titles of subjects from the book. - The lines of method and the meaning - The language and the meaning. - The Golden Nails. - On the land of men close to Allah of holy man. Kultur Davamiz (Our Grand Purpose of Culture) "This book is the first serious voice of thought of the wizened generations coming after the establishment of the Turkish Republic." says Kisakurek in his critics about the book. In the book, the clues relevant the ideology are presented, and the foundations of basic principles are laid. Some titles from the book: While looking for our way; "the existence" and "the time"; dialectic and ethic; spiritualism and qualificationalism, and concerning freedom. Isl?ma Muhatap Anlayis (The Understanding Toward Islam) This book talks about the theoretical perspective called "the sphere of the theoretical language" and draws up the framework of the subject of "Isl?ma Muhatab Anlayis". Some titles from the book: Islama Muhatab Anlayis, the system and the theory, the balance between the opposite poles, on the framework of the dialectic, Appendix: New researches about Divine Religions under the lights of modern science. Butun Fikrin Gerekliligi (The Necessity of the Whole Thought) The necessity of the whole thought is the fundamental principle where the application of Islam is discussed. Some titles of the chapters in the book: About the social system, about the power and the sovereignty, about the process of the change, the birth of the state and its content. Dil ve Anlayis (The Language and the Understanding) "Existence and genesis, time and freedom, individiual and society, aesthetic and ethic, language and dialectic... It can not be shown that there is an artist or a thinker who had not made a hard working on the basic matters of humankind." "In Turkey, we could not have seen a honored attempt who contemplates on his art and understanding by forming the system of his point of wiev. Except for the vital enlightments of BUYUK DOGU and the chapters that we have opened." "Taking up the language in a separate book illuminating the essentials of it aims to ascertain that this subject can not be separated from the domain of IBDA." Ibda Diyalektigi (The Dialectic of Ibda) This book is the scientific side of elucidation for the problems of "the individual" and "the society" in accordance with "the truth of the salvation path." At the same time, it is the unique instrument to collar those who try to harm Islam, conciously or not. This book gives young Muslims prerequisite conscious in order to become "the real Muslim intellectual." This book also gives the opportunity of research for the connection with the dialectic of IBDA to every person who could not have yet met Islamic truth because of this or that excuse and he has been waiting desiring for the salvation path of Islam. This book declares a kind of formula which contains the basics of forming the ideal Islamic Society. >From the book: ?Islam is the system including absolute dilemmas of "man" and "universe". If it does not be known what are the problems of individual and society, the social harmony can not be achieved. And if the Muslims do not realize their weaknesses in the context of proper understanding to Islam, the struggles would be assimilated in the disorders of the world system. We are trying to illuminate the crucial errors in the analysis of history and universe. Some titles from the book: About our name, BUYUK DOGU and IBDA, the content of IBDA, the account of the history: Islam and universe-Islam and the time, Islam and the human, Islam and the measure of the history, Islam and the consciousness of the history, the time of divine salvation, contemporary age, the reality of society, the issue of ijtihad, the society and the division of task , the school (madhab) of faith and practice, Islam is the way of the heart, the principles of abstraction (tecrit), the dialectic and the thought, the logic and the method, the dialogue and the dialectic, the dialectic and the negotiation, the dialectic, the good manner, the interpretation, the principles of the analysis, the principles of the purification, the dialectic of the age, our task and the compulsion, the age of thouht: the age of IBDA, explanatory characteristics of IBDA, the great strategy of Islam... Selections From IBDA To correct the upside down pyramide... We are obliged to do it, we are charged with it. To cry out in all squares and streets our state and society system expected by all mankind unconciously... We are obliged to do it, we are charged with it. To teach everybody that whatever the prophet said about science, thought, art, technique, i.e. about every human issue, is right and that whatever he said is the total all the other numbers should be filled... We are obliged to do it, we are charged with it. Belief means that one should faith in Allah through the way His Messenger M......d has pointed out. May the curse of Allah be upon those who refuse the Islamic command of jihad, those who try to sabotage the (spirit of) jihad, those who want to make Islam an odd thing which will be snack of the blasphemy order and those who attempt to present all these (treasons) as the tolerant aspect of Islam. In the Sublimity State, there can not be any hanger-on sponging on the others materially or morally. The main principle of the Sublimity State is that the individual should be charged with a certain job and use, under the control of the state, as accountable to the government or the society. ================================================= To Learn More About IBDA: http://members.xoom.com/ibda_turk To Subscribe Turkish News on the Struggle by IBDA: ibdahaber1999 at yahoo.com From chaz at tpi.demon.co.uk Fri Jul 9 12:29:49 1999 From: chaz at tpi.demon.co.uk (chaz at tpi.demon.co.uk) Date: 09 Jul 1999 12:29:49 Subject: The Greatest Islamic Revolutionary Group of Turkey : WHAT IS BUYUK References: Message-ID: Dear Sirs, One or several of the following email addresses appear to be on your mailing list. Please remove the following addresses from your mailing list, or pass this request to your system administrator. info at tpi.demon.co.uk terry at tpi.demon.co.uk tp_home at tpi.demon.co.uk Kind regards tpi -----Original Message----- From: Hayrettin Soykan [mailto:soykan at akademya.com] Sent: 09 July 1999 03:32 To: DHKC-INFORMATION CENTER Cc: 02; 19; 80; com at mailhost.dircon.co.uk; 50; 67; 36; 77; 10; 38; 18; 116; 89; 101; 102; 64; 56; 30; 79; 86; 41; 83; 09; 34; 108; 40; 03; 82; 118; 117; 55; 110; 127; 37; 61; 126; 21; 63; 31; 129; 45; 112; 81; 93; 97; 58; 78; 14; 105; 06; 119; 124; 96; 90; 122; 66; 59; 22; 123; 33; 72; 87; 74; 88; 48; 62; 106; 35; 16; 128; 24; 15; 68; 57; 51; 76; 54; 49; 113; 95; 121; 100; 01; 85; 73; 43; 11; 109; 91; 92; 08; 84; 39; 94; 27; 120; 125; 103; 25; 111; 28; 53; 60; 26; 29; 52; 98; 99; 44; 130; 20; 69; 07; 04; 71; 75; 17; 23; 70; 13; 115; 12; 65; 46; 42; Catrine Dewey; WSO; PTB-PVDA International; Voz Rebelde MRTA Peru; VOLKAN SAVAS; UMUT CANKIRLI; Tudeh Party of Iran; SUKANT; Study Circle Red Sun; SOUTH LONDON REPUBLICAN FORUM; COMMUNIST PARTY OF SOUTH AFRICA; NINO PASTI FOUNDATION; RED ELECTORIAL ALLIANCE NORWAY; Ranjeet BRAR; REFGID at library.phila.gov; Red Youth 1 Denmark; COMMUNIST PARTY OF CANADA; PRD Indonesia; WORKERS PARTY OF IRELAND USA; ERP MEXICO; COMMUNIST PARTY OF PORTUGAL; COMMUNIST PARTY FRANCE; STAN NEWENS; COMMUNIST PARTY (M-L) CANADA; NKPJ/SKOJ; Nova Komunisticka Partija Jugoslavije; New Socialist Canada; New Communist Party of Britain; New Worker; ivan haim; MRTA Belgrade; MOUSSA HADDAD; Erling Sem; Red Youth 3 Denmark; MAHIR GAYAN; COMMUNISTI UNITARI ITALY; MARXISM-UNMODERATED LIST; Marxism-News List; MARTIN SCHREADER; TUDEH; La Associacion Madres de Plaza De Mayo; LIBERTAD; MARTIN SCHREADER - 2; Lagun Batzuen; COMMUNIST PARTY OF AUSTRIA; COMMUNIST WORKERS PARTY OF FINLAND; COMMUNIST PARTY OF RUSSIAN FEDERATION; COMMUNIST PARTY OF SWEDEN KPML-R; COMMUNIST PARTY OF GERMANY; COMMUNIST YOUTH OF GREECE; COMMUNIST YOUTH OF PORTUGAL; HUGH STEPHENS; JUNGE WELT; Young Communistsurg.de Germany; Mark Jones; COMMUNIST PARTY OF LUXEMBOURG; Jim; VEREINIGTE LINKE (SPANIEN); Jon Corlett; IRSP 2; IRSP; IRANIAN PEOPLE'S FEDAYII GUERRILLAS; Ivan Pavlovic; WORKERS INTERNATIONAL; COMMUNIST REFOUNDATION INFORMATION OFFICE ITALY; DHKC Germany; WORKERS PARTY OF SWITZERLAND; TKEP/L; DAVID AYRTON; Guardian; FLZN; COMMUNIST REFOUNDATION - LIBERAZIONE ITALY; ExsulVolumniusDELETETHISTOREPLY at eroj.org; COMMUNIST REFOUNDATION EXTERNAL RELATIONS ITALY; ELLA LALKAR RULE; FARC-EP COLUMBIA; MOHAMMAD HASAN; COMMUNIST REFOUNDATION DIRECTION NATIONAL ITALY; DHKC Italy; DHKC Austria; Tabe; CPGB (Weekly Worker); Euskal Herria Journal; HASAN ERSEKER; CARLOS; CAMPAIGN AGAINST SANCTIONS ON IRAQ; CAG; ARM THE SPIRIT; CONFERENCE; Red Youth 2 Denmark; AMNESTY INTERNATIONAL; NCP Netherlands; AChandan Subject: The Greatest Islamic Revolutionary Group of Turkey : WHAT IS BUYUK DOGU-IBDA What is Buyuk Dogu-IBDA? ABDULLAH DAVUDOGLU Introduction The Muslim world has been suffering annoyance for several centuries. The annoyances have not suddenly appeared. There have been several reasons behind this development, for it has not been able to make a new breakthrough in Islamic mental sphere and consequently failed in resolving internal and external problems, and in fulfilling intellectual and social transformations needed to cope with both mental and physical attacks from the Western world. Certainly, this situation did not emerge suddenly. We should look into the reasons behind this decline, and, following that, try to sum up attempts undertaken to resolve the problems encompassing the Muslim world. And then we will seek to define the features that an Islamic movement should have to overcome modern problems of the Muslim world and the West. Historical Background Rather than delving into details of the history of Muslims, we will sum up some corner stones which determined the shape of centuries afterwards. Firstly, we can realize five eras in our history. They are, in order, so: a) The era of the prophet and of his rightly guided caliphates. The ethos of this era was the absolute domination of the religion of Allah over the society and the individual under the rule of the prophet and of His caliphates. The Muslim world expanded from Arabia to Atlantic Ocean, and the Islamic State established by the prophet was run by the caliphates perfectly in line with the revelation even after the prophet. Islamic essence had penetrated all of the cells of the society. For there is no field of human that Islam has not occupied, as long as the Muslim people actually lead a life which conforms completely to Islamic truth, they can not be imagined to fail in the societal as well as individual level. From time immemorial, this has been unique valuable constant in human civilizations. Whenever the essence of Islam is clouded by bad aspect of human, especially devilistic ones, Muslims have failed in all of the struggles they had attempted against unbelievers. It indicates that the human in particular and the universe in general run simply according to the rules of the divinity and those who do not accordingly act are always obliged to fail in their attempts. This key aspect has, of course, emerged in the Muslim history and has determined the feature of developments through the history of Muslims. The more Muslims have obeyed and understood the essence of Islamic truth, the more they managed and dominated on the globe. That is the whole resume of Muslim's history, which has underlied and shaped the failure and success of Islamic states and Muslim communities in wars, peace treatment, educating new generations, agriculture, culture and arts, scientific studies and so on. Considering this aspect, it is clearly understood how we focus on the history of Muslims as well as their contemporary situation. b) After the prophet and his caliphates the essence of Islamic truth began to dim gradually in the hearts of the Muslims, especially in societal level. However, military expansion and the number of Muslim conversions increased very rapidly due to dynamism coming from Islamic truth. In this period, Umayyads and Abbasids dominated the Islamic sphere, but with the conversion of Turks to Islam, they obtained the domination. Turks established the powerful Islamic states among others: Selchuks and Ottomans, which became swords of Islam against its external as well as internal enemies. The criteria mentioned above also operated for these states, especially for the Ottoman Empire. Why we here emphasize on the Ottoman Empire is the fact that it dominated all over the world for centuries and is the most long-lived Muslim state ever seen. The Ottoman Empire was found in 1299 AC and developed very rapidly. By the year of 1453 AC, it conquered Istanbul, under the rule of Mehemmet II and became the most powerful state of the world. Its social structure and institutions had been arranged just according to Islamic principles. The administration system was monarchy but the supreme control mechanism was the Islamic judicial system run by the Kadis (judge). It covered half of the world known that time, thus it dominated and determined the affairs among centuries for a long time. c) But, from the era of Kanuni on, the Muslim society was contented by the successes and military victories one behind another and could not attempt to negotiate the stagnation through which it passed, for the conditions in the Ottoman Empire did not have let any thinker who bring a new approach of understanding toward Islamic essence arise to undertake a new break-through in the social domain. Consequently, all works in scientific fields, and studies to uncover Divine wisdom were nothing but imitation in this period. Additionally, one of the most characteristics of this era was the permanent revolts of settled military power, Yanichari. It gave rise to failures in wars against the west. While the state was confronted with the challenges emerging inside and outside, the leadership was dealing with the superficial solutions such as increasing the number of soldiers in order to avoid daily problems. In this period, all descriptions of salvation were on the cover and could not penetrate the kernel. d) While the issue of developing a new understanding have not aroused Muslim scholars interest at all, with the permanent defeats by the west, westernization of the Muslim society and the state among them suddenly emerged. As Muslims have braced to face the economic, political and military challenges of the modern age, the issue of understanding, especially in the circles of leadership and scholars deserved some attention. Otherwise, they would waste efforts and resources to produce mistaken solutions and consequences which could bring Muslims no closer to success and salvation, rather actually could tear asunder the society and even sacrifice Islam. That was just what happened. The symbol of this period is the proclamation of Tanzimat. It was presented as an opportunity of salvation, however, for it was based on the concept of the westernization of the state, what it brought together was destruction of the texture of the traditional Islamic society. In the Muslim world in general, stagnation in the societal and individual level was dominant, and there was no attempt to change this tendency. Unprepared and ill-equipped to face the arrival of imperialists, many Muslim countries had their political, economic, and religious life subsumed and submerged under imperialist military might and policies e) With beginning of the first world war, new changes in world policy occurred. While western countries fighted with each other, Muslims could not turn this possibility into account. After the war, imperialist western powers began to share the Muslim lands, especially the Ottoman Empire. An independence combat was started in the center of the Empire, Anatolia, in order to repel the attack of the western powers already having occupied some parts of Anatolia. After the independence war, a new state was established in Anatolia by the cadre who were sent to Anatolia by the Caliphate in order to set free the empire. Although some of them were tied to the caliphate, the others were western trained people who had a westernist world view, and they wanted to establish a westernist and secular state instead of the Ottoman Empire. They obtained the power after gaining soverignity. They killed thousands of Muslim people and scholars attain their goal, i.e. westernization of Muslim people. All the state policies were designed so as to serve interests of the imperialists in Anatolia in particular and in Muslim lands in general. They introduced all of the western life styles, behaviors, modes, institutions in to Anatolia as well as secularized the structure of the state by force. The new ideology of the state was nationalism, the product of modern Western history and closely linked with the origins of popular sovereignty, which means attaching one's supreme loyalty to the nation state. Carried to the extreme, nationalism stresses on the nation's distinct character, and race. It is totally out of Islamic truth and rejected by Islam. As for the Muslim countries in general, they had been occupied by western powers and obtained their sovereignty the soonest after the World War II. Today, despite evidence of a worldwide trend in revival of Islam, nationalism and capitalism which seek to exploit humanity, particularly those in poor countries lead to the consolidation of secular norms and practices, which are counter-values of Islam, everywhere. At a time when the developed West is seen to be not only the main beneficiary of progress and trade circulation, but also charting world events and determining the fate of nations, such a resurgence has engendered good feelings among Muslim about their future. Such has been the general global picture of history of Muslims thus far. The Characteristics of Muslim Revivalism Some intellectual and activist movements in the Muslim world have, of course, appeared to reverse the process of withdrawal and colonization during this period. It is a natural self-defense reaction through which all defeated and oppressed peoples generally try to be free from the domination of oppressing powers. They, however, vary much in thinking, structures and purposes, for the point from which they started, and the thinking method upon which they based differentiated relatively and gradually by time. Nevertheless, they all claim that their path is the unique way to salvage the Muslim world from the weak situation. In a respect, it seems to have arisen numerous salvation description in response to what they have considered as the core of the question. They generally stress more on one aspect of the question than on others, and other aspects, especially the heart of the question, escape attention whereas a description of salvation gains value regarding its placement of issues in proper locations within a system of thought. Seen from this perspective, almost all of them seem to be characterized by inefficiency in perceiving the general picture of the Muslim world, and understanding Islam itself. Consequently, it has led to failure in forming a comprehensive thought system needed to work out contemporary problems. This inefficiency becomes visible in many different attempts of them, which have resulted in wasting effort and resources, human or material in the way of attaining their goals. Their considerations about Islamic resurgence has in general oscillated from either one of two extremes: return to origins of Islam entirely ignoring new global conditions to cleaning up Islam from so-called irrational opinions and conducts regardless of Islamic essence. They also differ in their rejectionism of the Western opinions and even industrial products. We can divide them in two categories: Traditionalists and reformists. The movements that are included in the first category suggest that Muslims can overcome economical and political challenges only if they return to glorious Islamic past and obey all of the Islamic prescriptions. Any Muslim can not be imagined to disagree with the statement above. On the other hand, because they reject all of the thinking method and concept which did not originate in Muslim lands, They lack in thinking through which Muslims can make the transformations needed. Some of them refuse, for example, to have or even to watch TV because the prophet did not watch it. The distinctive characteristics of them is their mistaken understanding of Islam, or their inability in perceiving real objectives of Islamic obligations. They have limited Islamic practices to individual's domain while the social sphere are left to nonmuslim institutions and people. Because they haven't properly attached importance to establishing an Islamic state governed, in the fullest meaning of the term, by Sharia, in which Muslims can only lead an Islamic life. The latter one, pre-reformation of Islamic structure is based on the perception that the West defeated the Muslim world by using rationalism, thus, Muslims should clean up Islam from irrational element such as Tasavvuf [Tasavvuf is a way in which the individual (accountable person-Muslim) tries to purify his soul and to clean it from bad and unvaluable conducts and modes, and fights with devil and "nefs" (negative aspect of human) by using certain Islamic manners] Also, this tendency is reflected in their opinions with regard to the schools of jurispundence and faith (i.e. madhabs). They have supposed that schools are illegitimate in terms of what they have considered as Islam, because they emerged after the prophet. These two instances show their thinking manner, which is to cleanse the faith from so-called bid'ats (accretions after the prophet) in order to return to the very successful Islamic past. There have been, of course, bid'ats in Islamic practice so far, but Tasavvuf and Madhabs can not be placed in this category as they have supposed. In addition to this, they have accused some companions of the prophet of not obeying Islamic orders in their Islamic practice. However, what they have not taken into account is that indicting the companions for obeying their fancy and ambition rather than Islamic orders puts, in turn, all of the Islamic fundamentals under suspicion, because they were conveyed through the companions. Considering this respect, it is apparent that the accuracy of Islamic sources is directly depended on the credibility of those who convey them. They have endangered Islamic truth itself as a result of this approach. In the same way, they have tried to change and to reform Islamic principles for the sake of rationalization of them. With this regard, it appears that the origins of their ideas come from the west, and that their method of thinking is based on the reason rather than the belief. Considering the importance of rationalism for them, which is a western-oriented tendency, we deduce that they are westerner rather than easterner and mentally extension of the West in the Muslim world. Thus, their opinions related to tasavvuf and the schools are completely wrong, for they are based more on their rationalist perceptions and considerations about what Islam should be than Islamic truth itself. The statement that "Islam is a religion of reason" reflects the core of their understanding of Islam, which is, indeed, totally wrong. Looking at the picture summed-up above, we may sink into despair as regarding the destiny of Muslim generations to come. Nevertheless, Muslims should be relieved, for Allah promised to Muslims that he would accomplish His nour (heavenly light, namely, Islam) regardless of un-believers who do not want Islam to dominate on the globe. Muslims will find a way-out from this weak situation when they deeply reflect on Islamic truth as well as on world conditions. The Outlines of The Islamic Movement The question now is what should be outlines of an Islamic resurgence movement and how will it arrive at its ultimate goal? We can order probable responses so: a) It should firmly be tied on the way of Ahli Sunnat, for it has represented actual Islamic truth so far. b) It should be develop a new approach of understanding toward Islamic truth bearing in mind that Islam together with all of its orders, institutions and prohibitions is the absolute truth and nobody can change its structure, purposes and meaning. c) What is apparent is the fact that Muslims have failed in the social sphere for they have not realized the order to seek knowledge and to upgrade their skills so that they are relevant to the requirements of their age. Thus, the target of this renovation is Muslims, not Islam itself. d) Islam should be, of course, cleansed from corrupted and deviant accretions (bid'at), but the criteria in determining what is accretion is the way of Ahli Sunnat, not arbitrary comments of pedant people. e) For Islam as a way of life does not mean that Muslims are committed to use the technologies available to inhabitants of Makkah and Madinah in the time of the prophet, all of the material aspects of the Muslim community should be up graded. f) A holistic thinking system should be developed in response to new world conditions. It reminds Islamic scholars to establish the principles and the outlines of the science of jurispundance (fiqih) or to build up dialectic theology (kelam) in response to emerging conditions of their age. Now that we Muslims should develop a system which will settle all of the requirements, whether social, economical, individual or even military, of our age. It should try to find proper solutions in line with Islam to such issues as educational system, economics, interest, zakat, consumption and production, capital and labor, employer and laborer, equity income distribution, radio and television broadcasting, press, university, bad addictions encompassing society (drugs, drinking, gamble, etc.), arts, army and politics, industrialization, agriculture, and etc. They should be rearranged within the framework of this new perspective of understanding toward Islamic truth, that is, the new world view of Muslims, and it should show those solutions reached will be practiced in domestic country in particular as well in the world in general. g) The new approach of understanding should investigate and determine exactly what the main matter at the back of the decline of Muslims was, how and where it began, and in what conclusions resulted. It should focus on this point paying maximum attention, for it has shaped our contemporary situation and will continue to shape it. The heart of the question is just here. h) One of the main purposes of the understanding is to establish an Islamic state, in which Muslims will lead, in the fullest meaning of the term, an Islamic life. It should point out which ways can be used to establish such a state, and determine which form and policies it will have, in order to prevent the state, once established, from being turn asunder by quarrels among the leadership as in Afganistan. Additionally it should decide as to whether armed struggle or political combat or both of them altogether must be used. In the face of new global conditions, both of the ways are dispensable for an attempt to establish rapidly an Islamic state, but the process of the struggle to establish the state should be upon one of them, namely armed struggle, in order to defend Muslims in any case of political trap as in Algeria. i) It should contain a comprehensive historical account of Muslims with themselves as well as with the West. It should consider on what the west is and what distinguishes between the west and the east. In this context, it is significant to distinguish between modernization and the west, for the former tends to positive and desirable while the latter is prejudicial to Muslims. However, Muslims must not ignore that the west is broad cultural tradition, and a repertoire of concepts and principles, and that it can be utilized for the sake of developing thinking structure of Muslims. We will deal with the points mentioned above one by one in order to indicate the characteristics of a resurgence movement, and we will show that there is a salvation hope for Muslims, that is, Buyuk Dogu-IBDA (The Great Orient-the Genesis) What is Buyuk Dogu (The Great Orient)-IBDA (Genesis)? Reflecting on the points ordered previously, we have concluded that there is a unique salvation hope for Muslims, that is, Buyuk Dogu-IBDA, which is the name of a "system of thought". Buyuk Dogu is a system of thought. It has no other objective than to serve as a means in establishing an Islamic state in accordance with Islamic truth upon which it is based. It stems from Islamic truth to which all Islamic revivalist movements should devote their resources to reinforce it, not to change. N. F. Kisakurek wrote: Buyuk Dogu is the key system for the "application of Islam" to the practical life at the edge of the twenty-first century, It is the adjutant of Islam, Buyuk Dogu is neither a modern school (Madhab) nor a new door for ijdihad. It is only a passage way to Islam under the absolute and unbargaining framework of Ahl as-Sunnat.* Buyuk Dogu is described by Necip Fazil Kisakurek as "the batman of Islamdom... Buyuk Dogu is neither a modern way (madhab) nor a new door for judicial renovation (ijdihad) in Islam... It's a passage way which makes way for Islamdom with its whole originality and purify within such an absolute and unbargained framework that only the statement of "Sunnet ve Cemaat Ehli" [*The community of Sunnat (the way of the prophet) and congregation] indicates ; and practicing those originality and purify already being lost into things and events at the threshold of the twenty first century." Buyuk Dogu firstly asks that question: what is wrong with Muslims? Is Islam a mistake path which leads Muslims to failure and unhappiness? Or, do Muslims perceive and understand Islam in an incorrect way? Regarding of the fact that we believe that Islam is the absolute truth, that is, of the fact that we are Muslims, we can conclude that what goes wrong is related to our thinking structure or, in other words, to what we comprehend as Islam. Kisakurek says that "Islam is like sun and we Muslims are the eyes receiving sunlight. What should be renewed is our eyes, not Islam" For Buyuk Dogu considers all the principles constituting Islam unchangeable, it suggests that they should be adapted to contemporary world conditions in accordance with a new perspective. It suggests that Muslims should firstly investigate all the history of Islam in general and last five centuries in particular. The result arrived after the investigation is that Muslims were successful when they were tied on Islamic truth and that Muslims failed when they lost the eagerness and the love acquire wisdom and knowledge of material and immaterial worlds. The fire of eagerness and love which are driving powers at the back of progress and success have gradually decreased in the Muslim individual. This, in turn, led to failure of the individual, and the failure of the individual resulted failure of the Islamic state, namely, the Ottoman Empire. Shortly, the love and the eagerness upon which all human actions and genesis depend once disappeared, everything that Muslims had possessed were lost. Then, Muslims should regain the love and the eagerness to be able to form a new understanding of Islam. This is prerequisite for resurgence of Islam, according to Buyuk Dogu. Second phase of the description of salvation, which is offered by Buyuk Dogu, is generated from the starting point above: forming a new holistic thought system (that is, ideology) to solve the problems of Muslims at the individual as well as societal level after re-gaining the sprit of Islam. Kisakurek divides human being into two aspects, spiritual and social, and an ideology in line with Islam should satisfy each aspect. He defines the term of ideology as "the system determining all the foundations necessary in constructing the individual and society". As can be seen here, while many groups and movements discuss whether there is an ideological aspect of Islam or not, Buyuk Dogu develops an ideology dependent on Islam by using the fruits of humanity regardless of their sources. No longer do we discuss the existence of ideology in Islam but the outlines of this ideology. All human beings have an ideology because, at the theoretical level, the ideology means the individual's perceptions of the world and the thoughts in response to these perceptions through language. To every problem humanity have faced in modern ages so far are to be found solutions fitting Islamic truth and so, an ideology which is in essence tied to Islam is to be built gradually within the framework of Buyuk Dogu. As mentioned above, Buyuk Dogu is not Islam itself, but it's completely based upon and derived from Islam. In other words, It's the total of reflections of the religion of Allah in the mind of Necip Fazil Kisakurek and the model that he formed by making them into molder. In fact, the term of Muslim points out the person whom Islam, and consequently Allah, addresses. As long as Muslims do not pay proper attention to this point, they can not make a clear and essential distinction between what they understand as Islam and Islam itself. Certainly, the relationship between subject and object, as in Islam and human, is one of the most prominent concepts in philosophy. Here it is the key distinction upon which Buyuk Dogu based its rebuilding of human understanding. About this subject Necip Fazil Kisakurek says that: Islam is not renovated. What should be renovated is understanding. Understanding? It's the reflection of nour (heavenly light) on a mirror... One should renovate the mirror... (The Mirror should be renovated) The sun can not be renovated, but what should be renovated is the eye. Islam is the name of the eternal new without a beginning and an end. To penetrate it increasingly is the renovation itself... The endless rationale in the hadith of that "A person whose one day is equal his next day is deceived" has brought the secret of the renovation and the new. So, the question is to mold the new generation of Islam in this sense. The newest, unchanged and model generation of Islam are the companions (Sahabi) molded by the Prophet himself. Although the followers after the companions somewhat extended this line of generation, the cause has weakened in societal level after them, and it has been confined to sorrowful groupings circumscribed by some great individual appearances. In this occurrence what was apparent was divine wisdom as a result of being simply on the outside by using rough reason, and lack of love of which preservation is the most difficult. Following eras of Umayyads and Abbasids, The flag of Islamic state passed in Turks. Where as their real lifetime of the state was some six hundred years, they contained such a generation in two centuries only, and then during 300 years, they entered in a way in which they deprived terribly of supreme understanding and love. After all, for a hundred years, with the same opposite perception of the immatural bigot and the rough devount, they (who obtained the mechanism of the state) have opposed to Islam with their all endeavor. From then on, those who have been introduced to generations as hero have been practical and mental performers of loathing Islam. Collusive mooded people, who could not entirely escape from the need of religion, have undertaken reformations every sphere, when the generations who could embrace Islam with its whole purity and originality without sacrificing any element of it were began to obliterate and consequently they have tried to open a way to an Islam which were desired to be instead of Islam itself. The reformer is more dangerous than those opposing to Islam directly, since they have tried to tie Islam to this or that locomotive of opinions and ways, to attach it to their personal self and perception rather than regarding Islamic truth, and to attempt supporting a building which is perceived as sandy in their opinions; and the generation who will prevent Islam by means of renovation of the eye and heart, will recognize three enemies before themselves in the society: immature bigot without love, insensitive unbeliever, and unfortunate reformist, that is, the one who solidifies the spirit in his blind self, the one who denies it totally, and the one who attempts to make collusion between the both. Islam was distorted in Turkey that held its sword for five centuries, and then it has been disordered in the world. It is a divine warning regarding the fact that it will attain a state of accuracy everywhere whenever it is improved in Turkey. The generation who will renovate the truth of Islam, is bound to appear as a last and pure, a universal and entire reaction in Turkey where those material and spiritual disasters have been lived. After such a decline period, only the era of maturity can appear. As seen above, Necip Fazil Kisakurek has drawn the very general outlines of the description of salvation, which will be put in practice in Turkey firstly, then in the Muslim world, and then all over the world. Considering the facts ordered from the beginning of this paper, we can describe the movement of Buyuk Dogu-IBDA as an ideology of which Necip Fazil Kisakurek and Salih Mirzabeyoglu have formed in complementary rearranging religious principles regarding their prominence in response to contemporary world conditions. At the same time, it is called as "the instrument system" by which the "absolute idea" (Islam) will be brought into application. Islam as an "absolute idea" takes new shapes continuously regarding the perception of every Muslim. It is the very natural process that every human being has the right of making choice freely in during his life, whether good or bad, and understands divine truths as much as his capacity. What he understands must at least conform to basic principles of Islam such as oneness of Allah, the necessity real divine prophethood. This is also the reason of why some people do not believe in the truth of Islam even though they know all about it (e.g. orientalist) while some others endanger even their lives for the sake of achievement of it. Our assertion is that only BD-IBDA can bring Muslims closer to success and salvation. In our opinion, the very truth is Islam, and we should choose a way to arrive at it. In other words, what we have seen as the description of salvation is BD-IBDA since it has been the most comprehensive, the most coherent, and the most systematic attempt to resolve the Muslim plight thus far. Before checking whether those characteristic listed to describe "how should a description of salvation be "are suitable to BD-IBDA, we will demonstrate some definitions made by BD-IBDA. Firstly, ideology is ?the system of thoughts believed and committed to between the individual and the society... the system of thoughts showing all principles essential in forming the individual and the society.? (NFB 94). ?Technique is application of theoretical knowledge, considering that theory is the whole of regular knowledge gathered on a subject? (Necip Fazil'la Basbasa, 96). ?Industry means "crafts", and all of the instruments providing work and production, which transform raw materials to manufactured goods for a practical benefit in order to ensure objects required for human? (Necip Fazil'la Basbasa, 97). ?Those who form a holistic system as well as those who tell only a sentence like that "we will do from the source", indeed, are based on an idea pertaining to practice in terms of what should be practiced (i.e. the absolute idea), that is, thought of practice. It is impossible to practice without having the thought of practice? (Ideolocya ve Ihtil?l, 44). ?Considering the definition mentioned above, the issues indicating elements within a social system are its sub-systems, and if they do not move conforming the clues from "the whole", these sub-systems do not lead to the right consistency and composition of a social system when they are brought together... It is in mind, but not visionary. It is "the model" which will be "realized", and by which what are being realized will be controlled, regarding its relation to the practice. Determining the way of transformation: Those who are members of a thought system which are sought to dominate the overall life aspire to capturing the power consequently. Then the question of that how will the change of power and order be realized is before us. To work for the sake of (so-called) change without making clear "which way" has been chosen to realize the change of order is a state of unawareness, which indicates ignorance of the issue, and, at the same time, it shows that such people (who persuade that way) can not answer the question of "How?". Everyone who sees himself responsible to answer the question of "how", firstly, must bring up which of the changing ways that he chooses, which we divide into three in general, explain why he prefers that way than others, and demonstrate coherently his toughts and activities in this orientation to both himself and the truth without contradicting. The ways of change is shortly that a) Military coup. Armed forces take over the government by coup d'etat realizes the transformation of order in the direction of the system believed in. b) Coming to power by legal ways, and then capturing exactly the power. c) Public revolution. One must pay attention that the reason of uncertainty in the issue of changing order is because of the fact that it is dealt with in sideline among others. Yet every issue is argued through its on conditions, its method, its rule and means? (Ideolocya ve Ihtil?l, 34-35). Salih Mirzabeyoglu continues saying that Muslims can capture the power only through public revolution. ?The state of head sublimity is a last and superior invention, which gathers well characteristics of every government form so far, and, at the same time, it is tied to the prescription of shuora (consultation) of Islam. The class upon which Islamic revolution will be based is the class of real and superior scholars, not such classes as proleteria, peasant. Now we are to enter the age of idea, and requirements of this age is quite different from previous ones. Likewise, the Islamic revolution is not confined to one class or another, rather it will be achieved by a class, the class of real and superior scholars, which is available in every class.? Necip Fazil Kisakurek divides revolution into five categories: ?a) The most heavenly revolutions, which are the actions of "Rasuls" (prophet) b) The heavenly revolutions, which are the acts of big heroes, who are followers of the path of prophets c) Land based revolutions which are expanded actions of the people who have a system of thought d) Wretched revolutions and e) The most wretched revolutions that are the attempts in which guns and other tools are used to conflict with people in a manner of bandit ?. ?The Council of the Sublime In the ideal of Buyuk Dogu, There is a council of the sublimes for the sake of social will instead of parliaments well-known all ever the world. The Council of the Sublimes is constituted by activist distinguished people, who have works, inventions, opinions, compositions and causes in every sphere, which charts searching efforts and comprehension ordeals of human intelligence, such as religion, thought, art, science, politics, trade, positive science, army, administration, business etc. The member of the Council of sublimes should be at most sixty and at least forty years old, and should have both mental and material health. His private life and all activities are under permanent control of the Council. As in parliaments, the Council of the sublimes is the reference of will power and decision making regarding the community. Every measure put into force by the council is the law. An assembly of founders form firstly the council of the sublime. Then, the members of the council remains in the council to his dying day as long as he does not commit even an unsuitable conduct in terms of the requirements of the council. After the "Council" is settled, one of them is elected as the "head-sublime" by the others. The Head sublime whom the council elects is the president of the state, and the name of the state is "the state of the head sublimity" The Head sublime is elected for five years. The council replaces those members who retire for different reasons with new ones. The number of the members of the Council is just a hundred and one. Our Model of the state of the head sublimity tripping western domination, and proposing Islam to new world order, that is, consequently indicating our "new world order" is present in the system of BD-IBDA as a system of ideology whose every component part is in its proper place. This seed, after firming its roots in this soil, is seeking to be a world order with its ramifications which will spread all over the world. Our constitution entirely shown so far requires us to put itself into in ways of circles joined each other, gathering all secondary or tertiary distincts which do not harm "the principle", and are developed as issues of internal organizations regarding the characteristics of nations and countries. The point that the Muslim world must adopt, and arrogate to everybody gradually is to reject the organization of the UN. In addition to this, in our case, what should be done is to oppose intensely to participating the European Community? (Basyucelik Devleti, 222-223). Who is Necip Fazil? Necip Fazil Kisakurek has 130 published books on the Islamic thought, Islamic arts and various issues. He is the pioneer of Islamic thinking in Turkey and the architect of the notion of "Ideal Islamic Society". The basic principles of this society are explained in his works. Some of his works are Ideolocya Orgusu (the Ideology Network), Ihtilal (Revolution), Dunya Bir Inkilap Bekliyor (The World is Waiting for A Revolution), Cole Inen Nur (Heavenly Light Descending to the Desert. This book is about the life of our prophet and His followers), Ulu Hakan Sultan Abdulhamid II (Great Khan Sultan Abdulhamid II), Iman ve Islam Atlasi (The Atlas of Faith and Islam). IBDA (The Genesis) IBDA is the continuation of Buyuk Dogu. The Architect of Ibda, Salih Mirzabeyoglu (born in 1950), is a honest follower of Necip Fazil Kisakurek and the "Commander" (Kumandan) of the IBDA movement. Both Buyuk Dogu-Ibda are the systems of thought to understand Islam in the best way and they are very closely linked to each other. While Salih Mirzabeyoglu was forming a new structure on the context of "thinking" and "action", his works were based on Buyuk Dogu as the reference point and he evolved the thesis of Buyuk Dogu theoretically and practically. This ideological cohesion between Necip Fazil Kisakurek and Salih Mirzabeyoglu resembles the intellectual connection between Socrates and Plato. The works of Plato are the products of his cooperation with Socrates. One of the main topics in the Buyuk Dogu-Ibda system, is the concept of "the understanding towards Islam" (Islama Muhatap Anlayis). "Islama Muhatap Anlayis" refers to a whole understanding with parallel to completeness of Islam; ideological coherence; dialectical sovereignty; esthetical profundity; and political will. Reinforcing Islam in the esthetical, dialectical, ideological and political spheres is the primary aim of Buyuk Dogu-Ibda. IBDA calls attention to Muslims their missions and responsibilities in order to come to power. Hence, the mission and responsibility of is addressing to the person who feels the meaning of the revolution. "The synthesis of Islamist thought" is rising in a worldwide process, in which the West and the East are settling outstanding accounts, with each other. This method has the ability to transform the "anti-thesis'" into satisfactory results of the thesis of IBDA. The Library of Buyuk Dogu-IBDA Ideology and Revolution A high level of strategy of the Islamic struggle is drown up in this book, in harmony with the general understanding of Buyuk Dogu-IBDA. This book is the first and only example of the systematization of "understanding" in the sphere of action whose main target is "the power" that has been oppressed the Muslims for the years. - This book is a kind of project that makes clear the short, middle, and long term activities from the ideological education to immediate operations; from based on mass movements based on collective consciousness to the personal actions which are the products of individual minds. Every person who faced with BUYUK DOGU-IBDA has the responsibility and obligation of acting in accordance with his belief and "compatible understanding to Islam". He has to act where it is necessary. His guiding light is the Hadith of Rasulullah: "One Muslim has to correct the evil when he faced with it. First of all he tries to correct the badness with his hands (with action). If impossible, he endeavors to react with his words. If this is also impossible, he feeds the feelings of hatred in his heart." Some subjects that are studied in the book: Our name, our meaning, and our aim; The Situation of Islamic groups and general outlook of the Islamic Movements; the Action and the Task; Requirement of Ideological Education; "The System of absolute thought" and "The System of Means"; Ideology and Revolution; The Revolution and its forming techniques. Tilki Gunlugu (The Diary Of Fox) It contains six volumes. "Tilki Gunlugu" is the "secret code" of "the cosmos"... It is a kind of topography of the universe... It shows the scales of the actions of every person for the sake of Islam... This book is the art of distillation of the universe under the cycle of language. It is a unique book whose corresponding has never been written in both Turkish and world literature so far. The reader faces a perfect harmony of ideas, real events dreams and their interpretations. It can be said that "Tilki Gunlugu" is a sort of book on the interpretation of dreams but the connection line between dreams and "the life" is deeply felt and lived. Everybody can find a point pertaining to himself and to his life. - Salih Mirzabeyoglu, the man of thought, who contemplates on the language and uses it in a perfect manner, is also the man who produce the works of this superior language. Thousands of words and concepts from the different kinds of languages are used in an amazing harmony in the volumes of "Tilki Gunlugu". In order to understand and explain the ideas, we need a language which reflects our comprehension of the world. Every civilization has its own language and every language includes an instinctive, emotional and, imaginative capacity that responds to the beauty, good and order in the concrete world of nature. It is used among people whose associations and emotions have been molded by common belief. By using language, man's emotional and mental character can be developed from this perspective, it has a primary role in the construction of a society. At the threshold of 21. century, people are living in a state of anarchy. All kinds of equilibrium measures are disordered in the world. "Ideal language" will take the true bucket from the well of confusion. Ihtilal (The Revolution) Kur'an teaches us that Allah created "the man" in a state of "two opposite poles". On the one hand, "man" struggles for the aim of "the good" "beautiful" and "true". This side is represented by the "spirit" and "man" has a capacity to reach at a level above the angels. On the other hand, man has a negative side in which human acted with pleasure and enjoyment. He is unaware of his responsibility in the world. Kur'an called this kind of man as "belhum adal", that means, "lower than animal". During his life, human struggles between two-poles. While some of them are serving to the first pole, the others are the of their lust slaves. As a result of this compact, the doors of revolutions are opened to the humankind. It should be noted that "a revolution" will increase in value according to its "purpose". If the aim of the revolution is "Allah's path", it will be valuable and worthy, estimable revolution which is called "Inkil?p". Revolution is a tool of "Inkil?p" and it is a pass away for the realization of grand purpose. Revolution can be divided into five classes. 1- "The most heaven" revolutions which are the actions of "Rasuls" (prophets). 2- "The heaven revolutions are the acts of big heroes who are followers of the path of prophets. 3- Land based revolutions which are expanded actions of the people who have a "system of thought". 4- Wretched Revolutions which are capped. 5- The most wretched Revolutions are the attempts in which guns and other tools are used to oppose the people in a manner of bandit. Kokler (The Roots) Kokler is the collection of wisdom and measures in the sphere of Tasavvuf. "The pity sayings" and "memories" quoted from Necip Fazil Kisakurek are the corner stones of spiritual network of BUYUK DOGU-IBDA movement. Some of the titles of subjects from the book. - The lines of method and the meaning - The language and the meaning. - The Golden Nails. - On the land of men close to Allah of holy man. Kultur Davamiz (Our Grand Purpose of Culture) "This book is the first serious voice of thought of the wizened generations coming after the establishment of the Turkish Republic." says Kisakurek in his critics about the book. In the book, the clues relevant the ideology are presented, and the foundations of basic principles are laid. Some titles from the book: While looking for our way; "the existence" and "the time"; dialectic and ethic; spiritualism and qualificationalism, and concerning freedom. Isl?ma Muhatap Anlayis (The Understanding Toward Islam) This book talks about the theoretical perspective called "the sphere of the theoretical language" and draws up the framework of the subject of "Isl?ma Muhatab Anlayis". Some titles from the book: Islama Muhatab Anlayis, the system and the theory, the balance between the opposite poles, on the framework of the dialectic, Appendix: New researches about Divine Religions under the lights of modern science. Butun Fikrin Gerekliligi (The Necessity of the Whole Thought) The necessity of the whole thought is the fundamental principle where the application of Islam is discussed. Some titles of the chapters in the book: About the social system, about the power and the sovereignty, about the process of the change, the birth of the state and its content. Dil ve Anlayis (The Language and the Understanding) "Existence and genesis, time and freedom, individiual and society, aesthetic and ethic, language and dialectic... It can not be shown that there is an artist or a thinker who had not made a hard working on the basic matters of humankind." "In Turkey, we could not have seen a honored attempt who contemplates on his art and understanding by forming the system of his point of wiev. Except for the vital enlightments of BUYUK DOGU and the chapters that we have opened." "Taking up the language in a separate book illuminating the essentials of it aims to ascertain that this subject can not be separated from the domain of IBDA." Ibda Diyalektigi (The Dialectic of Ibda) This book is the scientific side of elucidation for the problems of "the individual" and "the society" in accordance with "the truth of the salvation path." At the same time, it is the unique instrument to collar those who try to harm Islam, conciously or not. This book gives young Muslims prerequisite conscious in order to become "the real Muslim intellectual." This book also gives the opportunity of research for the connection with the dialectic of IBDA to every person who could not have yet met Islamic truth because of this or that excuse and he has been waiting desiring for the salvation path of Islam. This book declares a kind of formula which contains the basics of forming the ideal Islamic Society. >From the book: ?Islam is the system including absolute dilemmas of "man" and "universe". If it does not be known what are the problems of individual and society, the social harmony can not be achieved. And if the Muslims do not realize their weaknesses in the context of proper understanding to Islam, the struggles would be assimilated in the disorders of the world system. We are trying to illuminate the crucial errors in the analysis of history and universe. Some titles from the book: About our name, BUYUK DOGU and IBDA, the content of IBDA, the account of the history: Islam and universe-Islam and the time, Islam and the human, Islam and the measure of the history, Islam and the consciousness of the history, the time of divine salvation, contemporary age, the reality of society, the issue of ijtihad, the society and the division of task , the school (madhab) of faith and practice, Islam is the way of the heart, the principles of abstraction (tecrit), the dialectic and the thought, the logic and the method, the dialogue and the dialectic, the dialectic and the negotiation, the dialectic, the good manner, the interpretation, the principles of the analysis, the principles of the purification, the dialectic of the age, our task and the compulsion, the age of thouht: the age of IBDA, explanatory characteristics of IBDA, the great strategy of Islam... Selections From IBDA To correct the upside down pyramide... We are obliged to do it, we are charged with it. To cry out in all squares and streets our state and society system expected by all mankind unconciously... We are obliged to do it, we are charged with it. To teach everybody that whatever the prophet said about science, thought, art, technique, i.e. about every human issue, is right and that whatever he said is the total all the other numbers should be filled... We are obliged to do it, we are charged with it. Belief means that one should faith in Allah through the way His Messenger M......d has pointed out. May the curse of Allah be upon those who refuse the Islamic command of jihad, those who try to sabotage the (spirit of) jihad, those who want to make Islam an odd thing which will be snack of the blasphemy order and those who attempt to present all these (treasons) as the tolerant aspect of Islam. In the Sublimity State, there can not be any hanger-on sponging on the others materially or morally. The main principle of the Sublimity State is that the individual should be charged with a certain job and use, under the control of the state, as accountable to the government or the society. ================================================= To Learn More About IBDA: http://members.xoom.com/ibda_turk To Subscribe Turkish News on the Struggle by IBDA: ibdahaber1999 at yahoo.com From soykan at akademya.com Wed Jul 7 20:02:31 1999 From: soykan at akademya.com (soykan at akademya.com) Date: 07 Jul 1999 20:02:31 Subject: RADIKAL POLITICAL ISLAMIC GROUPS IN TURKEY Message-ID: This is a multi-part message in MIME format. --------------FCC43E243802DE13013E2D7F Content-Type: text/plain; charset=iso-8859-9 Content-Transfer-Encoding: 7bit ATTENTION: "ISLAMIC REVOLUTION" IN TURKEY LEADED BY IBDA - C (GREAT EASTERN ISLAMIC RAIDERS - FRONT) IS IN 1999. THAT IS THE EXACT DATE!!! WAIT AND SEE; NOT PROPAGANDA!!! --------------FCC43E243802DE13013E2D7F Content-Type: text/plain; charset=iso-8859-9; name="=?iso-8859-9?Q?=DDbda=2Dc=2Etxt?=" Content-Transfer-Encoding: 7bit Content-Disposition: inline; filename="=?iso-8859-9?Q?=DDbda=2Dc=2Etxt?=" RADICAL ISLAMIC POLITICAL GROUPS IN TURKEY By Ely Karmon* From: JOURNAL. Issue: 4 January 1998 (EDITOR'S IMPORTANT NOTE: We -Akademya- do not agree with Ely Karmon on many thoughts. Additionally, some of the fundamentals and the details mentioned below are obviously wrong, and the others are not satisfying. For example: There are not any theoretical or practical relationships between IBDA -in the text it is mentioned as IBDA-C which is an illegal organization against Turkish laws- and Iran; on the contrary, IBDA is against Iranian system. Also, the small groups called "Hezbollah" in the article are in a tiny minority in Turkey. Finally, IBDA may ally itself with leftist groups in order to oppose the regime but that does not mean it is a semi-leftist organization or doctrine. Therefore those are absolute manipulations; and we have added Ely Karmon's article to this text to give a little information on Islamic groups in Turkey as general knowledge for the readers who live in other countries. Hayreddin Soykan Editor of Akademya) This article focuses on the most radical groups within the framework of overall Islamic activity in Turkey. It argues that radical Islamic terrorist organizations active in Turkey during the 1990s have striven to establish an Islamic Sharia'-based state on the Iranian example, profited from deeper social and political trends in Turkish society, and at the same time strengthened these trends by their violence. These groups enjoyed wide Iranian support and often acted on behalf of Iranian local and regional, political and strategic interests. The reaction of Turkish authorities in the past to Islamic terrorist activity was limited and thus encouraged leaders of these groups and their sponsors to continue escalating violence hoping it will bring down the secular democratic regime in Turkey. Most observers in Turkey and abroad have viewed the Kurdish Workers' Party (PKK) as the main threat to the Turkish state's national unity and defense.(1) Despite recent interest in the Islamic fundamentalist Welfare Party (Refah Partisi, RP) growth, hardly any research examines the even more radical, violent Islamic movements in Turkey. (2) These most extreme groups are largely ignored because of their small size and apparently limited threat. (3) It has been argued that the marginality of violent Islamist groups in Turkey in contrast to the vigorous armed opposition in Egypt or Algeria is due to the Turkish political system's pluralism and the RP's full integration into this system. (4) But the leaders and sponsors of these extremist organizations think that by violence against the secular symbols of the Turkish state, leading secular intellectuals and journalists, and representatives of "Imperialism and Zionism," they will indeed help install an Islamic state. The limited reaction by the authorities up to 1996 and the RP's electoral victories seemed to provide reasons for this hope. POLITICAL AND STRATEGIC BACKGROUND The military coup of 1980 was intended to end a long period of widespread terrorism and violence throughout the country perpetrated by extremist left-wing and right-wing organizations, and also to hold back the threat of radical Islam embodied in the National Salvation Party led by Necmettin Erbakan. (5) But while military rule between 1980-1983 did break up the extreme left and right, the Islamic movement survived and even grew in importance during the 1980s. (6) A new ideological concept was developed by a group of right-wing intellectuals (Intellectuals' Hearth--Aidinlar Ocagi) and adopted by the military, "The Turkish-Islamic Synthesis" which, on its pragmatic side, represented an attempt to integrate Islamists and the nationalists. (7) The main idea was that the Islamist influence in the system would contribute to the territorial integrity of the Turkish nation-state and counter revolutionary sentiments, especially among Kurdish youth. The Islamists offered an attractive alternative even for ex-communists after the collapse of communism in the Soviet bloc. (8) On the foreign front, the Turkish-Islamic synthesis was supposed to help contain Soviet expansion southward and to combat the radical Iranian brand of Islam by constructing a coalition of U.S.-backed moderate Islamic states. This policy favored closer relations with Saudi Arabia to gain big loans for the needy Turkish economy.(9) The Cold War's end, USSR's disintegration, the birth of new republics mostly inhabited by peoples of Turk origin, the Gulf war's result and the Bosnian crisis created at the beginning of the 1990s a new international environment which put Turkey in a key position, sometimes in direct competition with Iran for regional strategic influence and economic assets. (10) The History of the "Islamic Movement" in Turkey (11) The Islamic subversive and terrorist activity in Turkey began in the 1960s. As early as 1967 and 1973 the leaders of Hizb-al-Tahrir (Islamic Liberation Party) were imprisoned for attempting "to bring the Islamic State Constitution to Turkey" (12) Islamic Jihad appeared as a real terrorist threat in the 1980s, after a series of assassinations of Jordanian, Saudi and Iraqi diplomats. In October 1991 Islamic Jihad took responsibility for killing an American sergeant and wounding an Egyptian diplomat to protest the Middle East peace conference in Madrid. (13) For many years it was assumed that this group was a Lebanese Shiite terrorist organization, until it was discovered that a Turkish branch existed, engaging in assassinations of secular intellectuals. As Anat Lapidot correctly notes, defining the Islamic movement is a complex task, since the term is applied to different organizations, with their own ideas and strategies, seeking to establish an Islamic state and society. Citing Sabri Sayari, she distinguishes between traditionalists and radicals, the latter being a minority inspired by the Iranian revolution. (14) Ismet Imset points to the confusion about these different groups among the general public, researchers, and government circles in Turkey. A report by the Turkish National Intelligence Organization (MIT) and the Security General Directorate of the Police in October 1991 mentioned no less than ten Islamic organizations active in Turkey: Turkish Islamic Liberation Army (IKO), Turkish Islamic Liberation Front (TIK-C), Fighters of the Islamic Revolution (IDAM), Turkish Islamic Liberation Union (TIKB), World Sharia Liberation Army (DSKO), Universal Brotherhood Front-Sharia Revenge Squad (EKC-SIM), Islamic Liberation Party Front (IKP-C), Turkish Fighters of the Universal Islamic War of Liberation (EIK-TM), Turkish Islamic Fighters Army (IMO) and Turkish Sharia Revenge Commandos (TSIK). (15) In this article, Islamic movement is the term used to describe all the currents in Turkish Islam while Islamic Movement refers to one of the main radical groups. Imset makes a distinction between western and southeast Turkey. In the West the Islamic Movement (Islami Hareket), called also Islamic Resistance (Islami Direnis), is considered to represent the ideological influence of the original (Iranian) Hezbollah. (16) Both Movement and Resistance were only temporary code names, at least until 1990. In southeast Turkey the movement spread first under the name of Hezbollah, then was referred as the Hezbol-contra, to address its anti-PKK activity. According to Imset, the concepts of Hezbollah and Islamic Movement are in fact one, representing an umbrella organization of groups acting on behalf of what he calls "The International Islamic Movement." (17) At the end of the 1970s, under the influence of the coalition between left-wing organizations and Khomeini`s followers in Iran, in Turkey was established an alliance of the left, especially Maoists, with radical Islamic elements and together they attacked the nationalist right. The conflict peaked in February 1979 when a young Muslim leader was killed by nationalists (known as "Idealists") in the yard of the Fatih mosque in Istanbul. The Turkish Islamic Movement, like all other radical organizations, received a serious blow during the September 1980 military coup. But, as the regime encouraged the general Islamic trend as a solution to political polarization and as both Marxists and nationalists lost their influence, Islamic activists were afforded ample space to strengthen their position. The "Hezbollah Muslims" appeared for the first time publicly in 1984 and, as the original Hezbollah, proclaimed support for the Iranian revolution and the defense not of nations or sects, but of "Allah's way." According to Imset, Kalim Siddiqui, a Pakistani active at the Muslim Institute in London, had a key role in unifying Turkey`s radical Islamic Movement. Thus, the first Hezbollahi appeared in Turkey as the "followers of Siddiki." (18) A pro-Hezbollah magazine published in November 1987 "The guidelines of the Islamic Movement," which included the acceptance of the Islamic State as the center of religious belief, the leadership of Muslim scholars, the spread of the mentality of martyrdom and the leadership of the Islamic revolution [in Iran]. (19) A significant development occurred in the middle of the 1980s, with the conversion of some members of the right-wing Nationalist Movement (MHP) to Islam. The death of one of their leaders in prison in 1984 and the tortures suffered by many others convinced a group of extreme nationalist activists (called also Ulkucus)"to turn to Allah" and condemn the "darkness of nationalism." (20) They were heavily influenced by the Egyptian Muslim Brotherhood, but later concluded that Sayyd Kutub's death forced the Egyptian Islamists into a nationalist position and that true Islam could not tolerate nationalism. These militants were already professionals in the field of terrorism and street fighting and represented significant operational support for the Islamic Movement. In southeast Turkey, Islamic radicalism emerged in poor towns and villages with a large Kurdish population (Dyarbakir, Silvan, Cizre, Kiziltepe and others), especially among the young and unemployed. They followed the teachings of local Muslim scholars or sheiks and often organized themselves around extremist Islamic publications such as Tevhid, Yeryuzu and Objektif. Their activity became more visible at the beginning of the 1990s, influenced more and more by Khomeini`s teachings, and they were identified by the local public as Hezbollah, although they considered themselves as belonging to the Islamic Movement. THE IDEOLOGY OF THE TURKISH ISLAMIC MOVEMENT There are few sources for research on the Turkish Islamic organizations, although they have their own publications and manifestoes distributed quite freely even when they threaten future victims of terrorist attacks. All the material is in Turkish and has neither been collected nor translated. The only other source consists of interviews given by anonymous leaders and activists to Turkish journalists. In one such interviews, published in February 1993, a militant declared: "We are fighters of the Islamic Liberation Movement, the sword against Satan, blasphemy, Zionism and Imperialism. We have begun taking action only recently in Turkey and our move is based on pain, suffering and patience. We do not pursue a tribal case; our objective is to establish a state for the Muslims." Asked whether he belonged to Hezbollah, the militant replied that the press gave that name to the organization and that they will adopt it only when the movement will be worthy of it. Meanwhile it has not reached "that level of perfection" (21) In speaking about the special relationship of the Movement with Iran, the same militant seemed careful not to confirm "the lies of the Turkish state" about such links. Iran is seen as an example and a guide but the instructions are "from the Koran" and not from Iran, "the land of Dar-ul Islam where blasphemy has been crushed." The Movement needs no instructions from any country because the Koran is the program and shows the strategies and the tactics to be adopted. (22) A report prepared by the Turkish security authorities for the National Security Council at the beginning of 1997 outlined the objectives of the radical religious movements and stressed that their strategy consists of three stages. (23) The first stage is the message (teblig), and calls for an effort by the radicals to persuade the people to adopt the Islamic religion, establish an Islamic state and administration, live in accordance with Islamic rules and struggle to safeguard the Islamic way of life. The second stage is the community (cemaat) and calls for the restructuring of communities in accordance with the requirements of the first stage. The third stage is the struggle (jihad) and calls for the armed struggle to safeguard the Islamic way of life. Special mention should be made of a strange organization called The Great Eastern Islamic Fighters Front (IBDA-C) active since the middle of the 1970s but more extremist and aggressive since the beginning of the 1990s. Although an Islamic movement struggling for the constitution of an Islamic state, it uses leftist slogans in its publications and accepts ex-Marxists in its ranks. It is also extremely antisemitic and anti-Christian in its propaganda and terrorist activity as well. ENEMIES AND STRATEGIC OBJECTIVES A chronological analysis of terrorist activity of Islamic groups shows that 1990 was probably the starting point for their offensive against the Turkish secular establishment: A professor, journalist, political scientist and writer were assassinated by Islamic Jihad and the Islamic Operation (or Action), the first time this name was used. (24) Muammar Aksoy, a liberal political scientist, was also killed in 1990 and then for the first time the name Islamic Movement appeared. (25) During 1991, the year of the Gulf War, Islamic radicals seemed to enter a period of reassessment, which ended after the Madrid peace talks between Arab countries and Israel. In October an American soldier was killed and an Egyptian diplomat wounded by Islamic Jihad. (26) The year 1992 represented the turning point in radical Islamic terrorist activity. The objectives attacked during this year being from the exiled Iranian opposition as well as Jews and Israelis. (27) But the government, security authorities, public and even the press became really aware of and shocked by the Islamic terrorist threat when Ugur Mumcu, one of Turkey's top investigative reporters--who had covered the PKK, the rise of Islamic radicalism, and drug smuggling networks--was killed on 24 January 1993 by a car-bomb similar to that used in the assassination of an Israeli diplomat in March 1992 and an American computer specialist in October 1991. Both the Islamic Liberation Organization and IBDA-C took responsibility for the murder. (28) Several days later an attempt was made on the life of a well- known Turkish businessman and community leader of Jewish origin, Jak Kamhi, by a group of four terrorists who used automatic weapons and even a rocket-launcher. He escaped uninjured. The same month the tortured body of an exiled Iranian dissident--Abbas Gholizadeh, a former officer and the Shah's bodyguard--kidnapped several weeks before, was discovered by the police. This series of terrorist events provoked a sharp reaction from Turkish public opinion: huge street demonstrations in favor of the secular regime, a strong press campaign, and swift action by security authorities against the perpetrators and their sponsors. For the first time the Islamic Action or Movement and Iran were directly accused of and implicated in acts of terror against the state. The arrests and interrogations of many Turkish members of these organizations unveiled the story behind the killings of Turkish secular intellectuals and anti-Khomeini Iranian exiles in the years 1990-1992. (29) But the arrest and trial of dozens of Islamic terrorists did not dissuade more extremists from continuing to attack Turkish intellectuals fighting for the secular state and values. In July 1993 they set on fire a hotel where a cultural festival was taking place and 37 intellectuals were burned to death. (28) Aziz Nesin, one of Turkey's leading literary figures, was the main individual target of the fundamentalists. He was accused of intending to publish Salman Rushdie's "Satanic Verses." A trial opened against the suspects of the massacre involved only 20 participants of a much bigger group of those responsible. (30) The fight of the security authorities against the radicals continued during 1994, when 659 members of Hizballah were caught, some of them responsible for murders of activists in exiled Iranian opposition groups. In January, four members of the Islamic Movement in Istanbul were arrested for their part in the killing of a Mojahedin-e Khalq activist, the Shah's ex-bodyguard and a member of the Kurdish opposition, KDPI.(31) In October, a six-man Hizballah team was arrested while preparing to assassinate, on orders from Iranian intelligence, a woman of Armenian descent guilty of employing "only" Muslim women in her brothel! They were also involved in the assassination of Iranian dissidents. (32) This same year IBDA-C was responsible for 90 terrorist incidents, including five bombings in various cities. (33) A prominent cinema critic and writer, Onat Kutlar, was killed in December by a bomb attack carried by IBDA-C aimed "at spoiling the colonialist Noel [Christmas] celebrations." (34) In 1995, attacks continued. IBDA-C may have been responsible for a bomb attack in January on the building of the Ataturk Association and the attempted assassination in June of a prominent Jewish community leader in Ankara. (35) One of the most controversial terrorist activities of Hizballah in southeast Turkey has been the liquidation of dozens of pro-PKK activists, journalists, intellectuals and politicians beginning in the fall of 1991 and throughout 1992 and 1993. It has been widely assumed that this was the work of some splinter group. The amount of immunity it enjoyed from the security authorities due to its anti-PKK nature, earned it the name "Hezbol-contra." (36) It must be stressed that its members were mostly of Kurdish origin. The Hizballah regarded the PKK as Islam's enemy and has accused it of "trying to create an atheist community, supporting the communist system, trying to divide the people through chauvinist activities and directing pressure on the Muslim people." (37) An interviewed Hizballah militant in the southeast described the goal of his organization as the establishment of an "Islamic Kurdish state in Turkey." (38) In March 1993 the PKK signed a "cooperation protocol" with the "Hizballah Kurdish Revolutionary Party" aimed at ending the conflict and finding "methods for a joint struggle against the Turkish state." The agreement was achieved after Hizballah has recognized that it has been exploited by "the colonialists" and that the clashes in no way benefitted the cause of Islam. (39) A turning point in the Turkish authorities' attitude toward the Islamic terrorist threat occurred in March 1996, with the arrest of one of the leaders of Islamic Action, Irfan Cagarici, and his confessions about the role his organization has played since the early 1990s in the assassination of secular politicians and intellectuals, with direct support and supervision of Iranian intelligence. (40) The relations between Turkey and Iran reached a new low as a result. But then, in June 1996, the RP achieved power in an alliance with the center-right True Path party (DYP) in the first Islamic government in 73 years of secular Kemalist regimes, with Erbakan as prime minister. (41) ISLAM'S GROWING POLITICAL POWER AND THE PROBLEM OF TERRORISM The "Turkish-Islamist Synthesis" was a strategy adopted by the political and military establishment at the beginning of the 1980s to counter revolutionary sentiments--especially among Kurdish youth--with the traditional conservatism of tribal leaders and Islamic scholars. The increase in the influence of Islam seemed a modest price to pay for the territorial integrity of the Turkish state. (42) Turgut Ozal, the first Prime Minister of a civilian government after 1983, himself had strong connections to the Nakshibandi religious order. He pushed for a relaxation of Kemalist and secularist policies and a public admission of Islam as an essential component of Turkish identity. During the long period of his rule as prime minister and then president of Turkey, Muslim associations, foundations, publications, television and radio stations, flourished and spread the message of Islam. Islamists built strongholds in the Ministry of Education. (43) The important role played by Islamic radical publications in the recruitment and indoctrination of militants and the designation of objectives to be attacked, cannot be underestimated: Two printing houses, the Istanbul-based Akademi and Objektif, and the monthlies Yeryuzu and Tehvid have been accused of being behind Hizballah. (44) IBDA-C sent death threats to the head of the Jewish community in Ankara before a bomb was placed in his car, and published a list of Jewish targets in the extreme religious periodical Akinci Yolu. (45) IBDA-C's weekly, Taraf, took responsibility for the bomb attack on the film critic Onat Kutlar in December 1994 and sent "a warning not to play with fire" to TV journalist Ali Kirca, whom it accused of being "anti-Islam." (46) In this atmosphere, pro-Islamic politicians received important appointments in the sensitive field of security, such as the Ministry of Interior. This happened even before the 1980 coup, while it was under the control of Erbakan's National Salvation party. Under the interior minister at the end of the 1980s, Abdulkadir Aksu, the security apparatus--especially the intelligence and personnel departments--was penetrated by pro-Islamic elements and the slightest resistance to fundamentalism was broken. According to Ismet Imset, during this period there was a general inclination in the Ministry towards the "Saudi and even Iranian Islamism." At the end of 1991, Aksu was replaced as minister and an extensive purge was launched in the ranks of the Police to rid it of fundamentalist officers. (47) According to Zubaida, 700 of the 1,600 key ministry executives, provincial governors and other functionaries were believed to be RP supporters. Even in April 1994 they permitted the waging of unauthorized mass Islamist demonstrations in Ankara and Istanbul. (48) Ironically, they were reassigned to posts in the southeast where they supported or ignored the attacks of Hizballah against the PKK. The attitude of the Refah party's leadership regarding the violence and terror on the radical fringes of the Islamic movement is at least ambiguous, if not clearly supportive. Erbakan condemned the violence used in the assassination of journalist Mumcu in March 1993 and declared that it is incompatible with the values of true Islam. But at the same time important members of his party accused Israel for killing him. (49) In November 1993, Erbakan said at his party's parliamentary meeting that only "Islamic fraternity" could combat the PKK, but he did not mention the terrorism of the Islamic groups at all. (50) Hizballah has even been considered as the RP's armed protector. (51) Despite all the evidence, as late as the end of 1995 the leading Islamic circles denied even the existence of fundamentalist terrorist organizations. The deputy RP leader, Abdullah Gul, declared that no terror movement is compatible with Islam and that the accusation is "being circulated intentionally before the elections" in order to influence them. According to another leader, most of the crimes in Turkey blamed on the Islamic movement are in fact "international operations" and "plots of the West" against Turkey. (52) Erbakan's real policy toward the Islamic terrorist groups can be judged by the hosting of representatives of Palestinian Hamas, Egypt's Muslim Brothers and Algeria's FIS at RP's political convention after his ascent to the premiership. Erbakan was not even impressed by President Mubarak's protest against the invitation of Egyptian Muslim Brothers to the party congress, which sparked a diplomatic incident with Egypt. Over the years, he maintained a strange silence about the complicity of neighboring Muslim countries in anti-Turkish terrorism. (53) "THE IRANIAN CONNECTION" AND TURKEY'S REACTION It is quite obvious that there was deep Iranian involvement in the terrorist activities waged by Islamic groups and organizations in Turkey. In several of the most important and sensitive cases of terrorism, this interference in Turkish internal political life was proved in court. In other cases there was ample intelligence information transmitted or leaked to the press by the security authorities. The Turkish Islamic militants indicted for the murder of Mumcu and an Iranian dissident in 1993, and two of those accused of murdering three intellectuals in 1990 and a Jewish businessman in 1993, were connected with Iranian agents, among them diplomats stationed in Turkey. They received military training in Iran, on "pursuit, counter-pursuit, weapons and bombs." (54) The Iranians began their propaganda and indoctrination work through the numerous Cultural Centers they opened in Turkey. There they recruited and sent to Iran for training sympathizers of Khomeini's doctrine ready to work for their interests. (55) As noted previously, an abrupt change occurred in the Turkish authorities' attitude after Mumcu's killing. It was only when the murders got out of hand and under growing international criticism that Ankara acknowledged that the Turkish Hizballah truly existed. (56) For the first time, a Turkish minister of interior declared at a press conference that members of radical Islamic organizations underwent months of military and theoretical training in Iranian security installations, traveled with Iranian real and forged documents, had weapons and explosives of Iranian origin and participated in attacks on Turkish citizens and also Iranian opposition militants. (57) In spite of these grave revelations, the overall political approach towards Iran was very cautious. (58) The minister of interior concluded that Iran as a state was not behind these actions, that it had no interest in such murders in Turkey, but, however, "The perpetrators had connections in Iran." (59) A detailed account of the "Iranian Connection" in these cases and the official Turkish ambiguous position was given by Imset. (60) President Ozal remarked that "foreign forces" may be behind provocative incidents and may have supporters in Turkey, without naming them. (61) Prime Minister Demirel called for a "coolheaded" approach to the Iranian link in order not to disrupt bilateral relations unnecessarily. He expressed the belief that the Iranian state was not involved in the murders and that it would cooperate on the issue with the Turkish authorities. (62) Although Iranian officials denied any involvement in aiding or training Turkish terrorist organizations, the Iranian Foreign Minister, Velayati, had a more subtle reaction. In an interview to Turkish television he excluded even the possibility that any anti-Turkish activity can be conducted on Iran's territory and escape the Iranian state's control. He denied that Iran geared activities or movements against Turkey but at the same time he accused its government of supporting, directly or indirectly, terrorist groups opposed to the regime in Iran. He proposed then to discuss these "mutual allegations" in the framework of the common security committee. He vaguely denied any ties with anti-secular circles in Turkey but added that if there were groups in Turkey which liked the Iranian model and were inspired by its values, it could not be argued that Iran has created them. A Turkish political commentator noted that Velayati's general behavior during the interview strengthened the conviction that Tehran supports acts of terrorism by radical Turkish supporters and that Iran wanted to use Mumcu's murder to bargain with Turkey. (63) Turkey has indeed given humanitarian shelter to more than a million Iranians, many of them political refugees from Khomeini's regime. In fact, Iran has never presented any evidence of Turkey's alleged involvement in terrorist activities on its territory. It is known that since the end of the Gulf War, the main opposition violent organization, Mujahedin-e Khalq, has not mounted terrorist operations in Iran, apart from occasional cross-border operations by its "National Liberation Army" from Iraqi soil and with Iraqi assistance. (64) The relations between Turkey and Iran in the following years continued to be strained with persistent ups and downs. But the main matter of conflict was the issue of Iran's support to the PKK. The PKK intensified its terrorist activity in 1994 and began a campaign of international terrorism inside and outside Turkey. Iran offered a safe-haven to the PKK fighters. (65) This was also due to successful operations waged by the Turkish security forces against the Islamic groups and the consequent decline in their terrorist activities in 1994 and 1995, compared with 1993. Radical Islamist organizations staged 86 acts of violence in 1995, compared with 464 attacks in 1994. A total of 25 persons died and 21 were wounded in these attacks, staged mainly by Hizballah and IBDA-C. "Ilim," one of Hizballah's two splinter groups (Ilim and Menzil) stopped most of its armed activity, many cadre of the Islamic Movement were arrested and IBDA-C retained its level of activity mostly by acts of bombing and arson. (66) The assassination in February 1996 in Istanbul of two leading Iranian opposition activists and the arrest in March 1996 of the Islamic Action leader, Irfan Cagarici, and his revelations about the "Iranian Connection" again sparked the political and diplomatic dispute between the two governments. But the accusations were related mainly to the old known terrorist attacks of 1990-1993 and did not seriously affect bilateral relations. But then in June 1996 the Islamic-lead coalition came to power in Turkey and Erbakan embarked upon an enthusiastic effort to improve relations with Iran. (67) Iran's policy of supporting and inciting Islamic terrorist activity in Turkey in the early 1990s can be understood as its drive to export the Islamic revolution to a key Muslim country, symbol of secularism and a strategic adversary. Its evaluation of the complex Turkish internal situation and the Islamic trend's growing influence probably played an important role in the decision to pursue such an aggressive policy. According to this evaluation, the emergence of Turgut Ozal as leader of Turkey in the 1980s caused a gradual change in the relations between the two countries because he succeeded in reducing the sense of opposition to Islam among the political elite in Turkey, pursued a policy which included attention to Islam and expansion of good relations with its Muslim neighbors. Islamic Iran looked at Ozal's policy on the whole positively and encouraged its continuation. (68) The Gulf War, the defeat of Ozal's Motherland Party in the elections of early 1990s, stronger critical views of Islamic Iran among the Turkish authorities, and the increasing press attacks against Iran weakened Ozal's "legacy" after his death. Hostility toward Iran reached its peak when a minister openly accused Iran of "creating insecurity" inside Turkey, some border violations occurred and the Ankara authorities were reluctant to curtail the activities of Iranian "counterrevolutionary groups" on its territory. Ironically, Iran considered that its "excessively moderate and reactive behavior" produced the escalation of Ankara's "unfriendly approaches". But the failure of secular power circles to get closer to Europe and the United States as a solution for Turkey's economic problems, the growth of Islamism resulting in the RP's victory and Erbakan's premiership, and Turkey's need for Iran's support to solve some regional problems, caused a decline in tension between the two countries. According to the Iranian evaluation, President Demirel's inclination to "combine Islam with the particular conditions of Turkey and the more Islamic viewpoints of Premier Erbakan" made possible the improvement of the relations. (69) THE GOALS OF THE RP Most scholars agree that although Turkish Islam shares many common features with other Middle East Islamic fundamentalist movements, it has grown and developed in a very different political and social environment shaping its unique nature. As Sami Zubaida points out, Turkey's Islamist ideology is tied up with Turkish nationalism in an unique fashion and challenges the secularist components and European identification of Kemalism, the dominant and official form of Turkish nationalism. At the same time the RP, the Islamic movement's leading political force, has integrated fully in the Turkish pluralist system. This may account, according to Zubaida, for the marginality of the violent Islamic groups. (70) The question remains if the RP can be considered a legitimate democratic party that unconditionally supports the existing system, or if it uses the pluralist system and democratic methods only as a means toward its ultimate goal of installing a religious-based regime in Turkey. This question is dealt with these days by the Turkish Constitutional Court itself, after it was asked by the State Prosecutor to decide if the RP's policy endangers the secular regime. RP's ambiguous and tortuous policy over the issue of Islamic terrorism in Turkey and Iranian involvement in it during the years 1990-1996 casts some doubts about its genuine acceptance of the democratic values and system. What probably most influenced the RP's moderate and cautious policies over the years has been the need to keep in mind the Turkish army's firmness in defending the Kemalist secular regime and avoiding a direct clash with its secular nationalist core. This seems to have been also the strategy of the more violent, terrorist groups of the Islamic movement. The Islamic terrorist groups never attacked military or security personnel, although many of their members were killed during the security forces' anti-terrorist campaigns. Only low-level local, mostly Kurdish, politicians have been killed by these organizations but no top secular politicians. This contrasts with Egypt or Algeria, where high-ranking military and police personnel or politicians involved in the fight against the Islamic organizations have been one of their preferred targets. (71) Moreover, Turkish Islamic groups did not attack Western targets or act abroad, like other Islamic groups or the PKK, though they have some infrastructure in Europe. (72) The main targets attacked were secular intellectuals and media professionals, so important in defending secular values and shaping public opinion's views against the Islamic movement. The elimination of these personalities profited all streams in the Islamic movement and did not seem to provoke a strong reaction against terrorist groups and their political mentors, at least until the assassination of Mumcu. Islamic groups attacked and threatened Jewish personalities, the Jewish community and probably also Israeli diplomats. By these actions they implemented the anti-Jewish, anti-Zionist aspect of the extremist Islamic ideology. In this they were not different from RP, which expressed antisemitic and anti-Israeli views in its propaganda, its official economic platform, or by accusing Israel for murderous attacks against secular personalities perpetrated by the Islamists themselves. (73) It can thus be hypothesized that even if there was no structural or formal connection between the Islamic movement's political and violent streams, there was an objective ideological alliance and de facto cooperation toward achieving the goal of establishing a Turkish Islamic state. The tolerance shown by part of the security establishment--especially those in the Ministry of Interior and the Police who came to senior positions due to their Islamic views or connections--helped terrorist groups in their formative period. It is quite clear that RP leaders tried to cover up the radicals' violent practices but there is no evidence about the Islamic terrorist organizations' attitude toward the RP's role in advancing and deepening Islam's influence in Turkey and the relations with the main Islamic party. Iran's radical anti-secular, anti-Zionist ideology explains the close cooperation with the terrorist Islamic groups in Turkey. Commenting on an anti-Turkish demonstration of Turkish Islamists in Tehran, an Iranian daily claimed that the domination of secularism and Zionism are "the two anti-Islamic platforms linked together in the artificial and short history of Turkey" and that the Muslim people of Turkey has the right to protest those who have imposed "these two flimsy and foreign ideas on their fates." According to the commentator, "Zionism's increasing mischief, the inefficiency of the broken arrow of secularism, the growing religious awareness of Muslims and of political Islam in Turkey" permitted RP's anti-alien, anti-Zionist, anti-secularist policies to emerge, for the first time in 73 years, as the main political party. (74) Riding on the Islamic anti-secular, anti-Zionist wave, the Iranian government also achieved a more immediate tactical bonus by liquidating dozens of Iranian opposition activists. The fact that part of the "dirty work" was done by radical Turkish groups made the attacks more effective and made it easier for the Iranian government to deny involvement in the killings. At the same time, the Turkish terrorist organizations profited materially from Iranian backing in training, logistical support. weapons and explosives and a much-needed safe-haven. Although Iran claimed Iranian-Turkish relations were optimal during Ozal's government, Iranian support to Turkish terrorist groups began as early as 1987 and peaked in the early 1990s when he served as Turkey's President. It is more realistic to assume that Iran tried to take advantage of the "Turkish-Islamic Synthesis" policy and Ozal's government pro-Islamic tendencies in order to accelerate the radicalization of the Islamic movement. The pressure on Turkey grew after the Gulf War, when Iran felt stronger regionally, eager to counter-balance Turkey's influence in Central Asia and encouraged by the lack of reaction from the Turkish authorities, at least until 1993.The weakening of the Islamic radicals and the RP's strengthening in the Turkish political arena, reduced Iran's role, though it substantially increased its support to the PKK guerrilla and terrorist activity. CONCLUSION The Islamic fundamentalist movement in Turkey has many common features with movements in many Muslim countries but, as we have seen, it has understood the constraints and dangers of a direct clash with the nationalist Kemalist ideology and, above all, with a military establishment sworn to defend the secular regime and its values at all costs. The use of Islam by the new intellectual and economic elite and military for their own political needs-- believing they could tame and transform it to be a pillar of the regime--has been skillfully exploited by the Islamic movement in its bid to achieve power and install an Islamic regime. This is also true regarding the more radical, violent off-shoots of the Islamic movement. Their expansion and relative freedom of action was tolerated on the same grounds until they became a real threat for internal political stability. The RP's parallel growth, electoral success, and its leadership's indulgence toward the Islamists' terror has no doubt encouraged and fed their violence. It is noteworthy that following Refah's biggest electoral success in December 1995 and until the resignation of Erbakan's government in June 1997, no serious terror acts were perpetrated by Islamic groups, except low-level actions waged by IBDA-C, the most independent of these groups. Despite exposure of its role backing the terrorist activity of Turkish Islamic groups, Iran continues to support the PKK's terrorist activity while paying a very low price for it. Iran also welcomed the RP's rise to power. In exchange, Erbakan did his best to improve bilateral relations and overlook its terrorist dealings. The resignation of Erbakan's government under the army's pressure and the new government's steps to curtail Islamic influence on the education system--or even to try to outlaw the RP- -have changed the "rules of the game." The RP's leadership, Islamic radical groups and Iran will have to re-evaluate their strategy. One option open to them could be the use of terrorism. The question is if they will be ready to adopt this strategy when it seems that the military and the secular elite have abandoned the idea of the "Turkish-Islamic Synthesis" and decided on a firm confrontation with the Islamic forces. NOTES 1. See for instance Nur Bilge Criss, "The Nature of PKK Terrorism in Turkey," Studies in Conflict and Terrorism, vol. 18, 1995, (pp. 17-37), p. 30, and Kemal Kirisci, "Post Cold-War Turkish Security and the Middle East," Middle East Review of International Affairs (MERIA) Journal, Issue 2, 15 June 1997, p. 1. 2. Perhaps the best historical background can be found in a series of three articles dealing with "The Islamic Movement in Turkey" by Ismet G. Imset, published in the Turkish Daily News (TDN) 14-17 May 1993. 3. Sabri Sayari, "Turkey's Islamist Challenge," Middle East Quarterly, September 1996, (pp. 35-43), p. 37. See Anat Lapidot, "Islamic Activism in Turkey since the 1980 Military Takeover" in Terrorism and Political Violence, vol. 3, 1997, Special Issue on "Religious Radicalism in the Greater Middle East" edited by Bruce Maddy-Weitzman and Efraim Inbar, (pp. 62-74), p. 66. 4. See Sami Zubaida, "Turkish Islam and National Identity," Middle East Report, April-June 1996, (pp. 10-15), p. 11. 5. See Ertugrul Kurkucu, "The Crisis of the Turkish State," Middle East Report, April-June 1996, (pp. 2-7), p. 5. 6. See Binnaz Toprak, "Religion as State Ideology in a Secular Setting: The Turkish-Islamic Synthesis" in Malcolm Wagstaff (ed.), Aspects of Religion in Secular Turkey, (Durham: University of Durham, Center for Middle Eastern and Islamic Studies, Occasional Paper Series No. 40, 1990, pp. 10-15)), p. 10. 7. Ibid. 8. Lapidot, op. cit., p. 64. 9. Kurkucu, op. cit., p. 5 10. For an evaluation of Turkey's strategic interests and policy in the region see Kemal Kirisci' s article cited in note 1. 11. This section is based mainly on Ismet Imset's articles (TDN, 14-16 May 1993) cited in note 2, unless other sources are cited. 12. Hizb-al-Tahrir, founded in Jordan in 1953, is dedicated to the creation of a Khilafah (unified Islamic state) and is banned throughout the Middle East due to its attempts to foment Islamic revolution. It began activity in Turkey in 1962. See Cumhuriyet 30 October 1991. In the 1980s this organization had only a limited propaganda activity in Turkey. 13. U.S. Department of State, Patterns of Global Terrorism: 1991, p. 14. 14. Lapidot, op. cit., p. 65. 15. Cited by Cumhuriyet. 30 October 1991. 16. Hezbollah is the spelling used by TDN and other Turkish sources. 17. For this reason the names of the organizations mentioned in this article are those used by the various sources and do not always concord with the real group hiding behind the name. 18. Kalim Siddiqui was the founder of the Muslim Parliament and the Muslim Institute in London, which have close links with Iran and many of the world's violent Islamist groups. He died in 1996. See also The Antisemitism World Report, London: Institute of Jewish Affairs, (1995), pp. 241-242. 19. According to the Turkish journalist Tunkay Ozkan the Islamic Movement was established in Batman in 1987 as one of the branches of the Islamic terror organization called Hizbullahiler, active in the Southeast, and moved its headquarters to Istanbul in 1990. See Cumhuriyet, 23 June 1993. 20. It is interesting to note the similarity of this conversion to radical Islam as a consequence of harsh conditions in prison with the radicalization of Islamic militants in the prisons of Nasserist Egypt and Baathist Syria in the middle 1960s. See Emmanuel Sivan, Radical Islam: Medieval Theology and Modern Politics (Tel-Aviv, Am Oved Publishers, 1986, in Hebrew), p. 37. 21. See Cumhuriyet, 16 February 1993. 22. Ibid. 23. Milliyet, 27 February 1997. 24. Professor Bahriye Ucok, writer Turan Dursan and journalist Cetin Emec (editor of the daily newspaper Hurriyet) were assassinated because they served "the idolatrous regime" and in order "to bring about the resurrection." See Hurriyet, 10 October 1993, and Cumhuriyet, 6 February and 23 June 1993. 25. See Imset, TDN, 14 May 1993. 26. It is interesting to note that most of the anti-American and anti-Western terrorist activity during the Gulf War was perpetrated by the extreme left-wing Turkish organization Dev-Sol and not by Islamic groups, although they were also fiercely opposed to the allied intervention (with Turkish participation) in Iraq. See also U.S. Department of State,Patterns of Global Terrorism: 1991, p. 14. 27. A security officer at the Israeli embassy in Ankara was killed by a bomb in his car, 7 March 1992; grenades were thrown at the Neve Shalom synagogue in Istanbul, 1 March 1992; bombs were placed in the cars of two Iranian opposition militants, June 1992; and the same month a member of the Iranian Mujahedin-e Halq was kidnapped and assassinated. 28. See Anatolia Radio in English, 24 January 1993. 29. See for instance TDN, 29 January 1993 and reports of Ankara Turkiye Radyolari Network (FBIS-WEU-93-023 4.2.1993). 30. On 2 July 1993, during the traditional Pir Sultan Abdal Culture festival in the southeast city of Sivan, fundamentalists set on fire the Madimak Hotel where all the guests had been staying. 31. See TDN, 3 July 1997. 32. See Jane's Intelligence Review, August 1996, p. 372. 33. TDN, 19 January 1995. 34. See Inter Press Service, 11 January 1995. 35. See U.S. Department of State, Patterns of Global Terrorism: 1995, p. 12, and Iran News, 3 January 1995. 36. See Imset, TDN, (8.2.1993, 14.5.1993) and Cumhuriyet 4 February 1993. 37. See Hurriyet, 10 February 1993. 38. See Cumhuriyet, 16 February 1993. 39. See TDN, 12 March 1993 and 15 May 1993. 40. Irfan Cagarici, the arrested leader of Islamic Action, was also behind the attack on the Jewish businessman Jak Kamhi in January 1993. See Jane's, op. cit., p. 374. 41. See Sayari's analysis, pp. 35-37. The RP obtained 21.3% of the vote and 158 seats out of the 550-member National Assembly and became the largest party in parliament. 42. See Kurkucu, op. cit., p. 5. 43. See Zubaida, pp. 11-12. See also Feroz Ahmad, The Making of Modern Turkey (London: Routledge, 1993), pp. 219-222. 44. TDN, 26 February 1993. 45. The Project for the Study of Anti-Semitism, Anti-Semitism Worldwide: 1995/96, Tel-Aviv University, 1996, p. 202. 46. See Inter Press Service, 11 January 1995. 47. Imset, TDN, 14 and 16 May 1993. 48. See Zubaida, op. cit., p. 12. 49. The vice-president of the RP declared on 9 February 1993 in the Turkish parliament that a team of six Israeli Mossad agents assassinated Mumcu and that the West was interested in inciting public opinion to believe that Iran was responsible. This accusation was apparently based on a secret report of pro-Islamic elements in the police. See Middle East International, 19 February 1993. 50. See Kanal 6 Television, 24 November 1993. 51. See Criss, op. cit., p. 21. 52. The pro-Islamic daily Turkiye, 3 December 1995, published a series of such declarations, such as that of Muhsin Yazicioglu (leader of the Grand Unity Party--BBP) or that of Professor Mahir Kaynak, ex-intelligence officer. 53. See Alan Makovsky, "Turkey: Erbakan at Six Months," Policywatch, No. 230, 27 December 1996. 54. Cumhuriyet, 23 June 1993. 55. Ibid, 24 June 1993. 56. See Imset, TDN, 14 May 1993. 57. Cumhuriyet and other newspapers, 5-6 February 1993. 58. Unfortunately, there is no room in this paper for a detailed evaluation of the economic, strategic and political reasons behind the cautious approach of the various Turkish governments in their relations with Iran. 59. Ibid. 60. See TDN, 29 January 1993. 61. See TDN, 31 January 1993. 62. See Ankara TRT TV Network, 5 February 1993. 63. See Gungor Mengi's column in reaction to Velayati's interview on 15 February 1993 in Sabah, 16 February 1993. 64. See U.S. Department of State, Patterns of Global Terrorism: 1995, p. 55. 65. See U.S. Department of State, Patterns of Global Terrorism: 1994, pp. 11-12, 25, and U.S. Department of State, Patterns of Global Terrorism: 1995, p. 12, 25. See also Criss, op. cit., p. 31. 66. See TDN, 8 January 1996. 67. See Kirisci, op. cit., p. 2. 68. This interesting analysis of Iran's "three-phase" relations with Turkey appeared in the Tehran Salam, 19 December 1996 on the occasion of Rafsanjani's visit to Turkey. 69. Ibid. 70. For a discussion of RP's characteristics as an Islamic movement see Zubaida, op. cit., pp. 10-11 and Sayari, op. cit., p.37. 71. See Elie Podeh, "Egypt's Struggle against the Militant Islamic Groups" in Terrorism and Political Violence, Vol. 3, 1997, Special Issue on Religious Radicalism in the Greater Middle East, edited by Bruce Maddy-Weitzman and Efraim Inbar, (pp. 43-61), p. 48. 72. IBDA-C's monthly, Taraf, gives some addresses of its representatives in Europe. In Germany there are several extremist Islamic Turkish organizations. The most active is "The Islamic Communities Union" led by Cemalettin Kaplan. See "Islamischer Extremismus und seine Auswirkungen auf die Bundesrepublik Deutschland," Bonn, Bundesamt far Verfassungschutz (November 1994). 73. According to Erbakan, Western "imperialist" institutions and "Zionist Wall Street bankers" seek mainly to exploit Turkey and the Islamic countries and Washington is the tool of "Zionist forces." RP's politicians and daily newspapers have blamed the Jews, Zionism and Israel for every domestic and foreign problem of Turkey. See Sayari, pp. 41-41 and The Antisemitism World Report (1995), p. 228. 74. See Tehran's Resalat, 18 February 1996. *Dr. Ely Karmon lectures on International Terrorism and Right-Wing Extremist Organizations in Europe at the Political Science Department of Haifa University and is Research fellow at the International Policy Institute for Counter-Terrorism of the Interdisciplinary Center in Herzlia. His Ph.D dealt with "Coalitions of Terrorist Organizations: 1968-1990." MIDDLE EAST REVIEW OF INTERNATIONAL AFFAIRS (MERIA) --------------FCC43E243802DE13013E2D7F-- From chaz at tpi.demon.co.uk Fri Jul 9 12:30:30 1999 From: chaz at tpi.demon.co.uk (chaz at tpi.demon.co.uk) Date: 09 Jul 1999 12:30:30 Subject: RADIKAL POLITICAL ISLAMIC GROUPS IN TURKEY References: Message-ID: Dear Sirs, One or several of the following email addresses appear to be on your mailing list. Please remove the following addresses from your mailing list, or pass this request to your system administrator. info at tpi.demon.co.uk terry at tpi.demon.co.uk tp_home at tpi.demon.co.uk Kind regards tpi -----Original Message----- From: Hayrettin Soykan [mailto:soykan at akademya.com] Sent: 09 July 1999 03:49 To: DHKC-INFORMATION CENTER Cc: 02; 19; 80; com at mailhost.dircon.co.uk; 50; 67; 36; 77; 10; 38; 18; 116; 89; 101; 102; 64; 56; 30; 79; 86; 41; 83; 09; 34; 108; 40; 03; 82; 118; 117; 55; 110; 127; 37; 61; 126; 21; 63; 31; 129; 45; 112; 81; 93; 97; 58; 78; 14; 105; 06; 119; 124; 96; 90; 122; 66; 59; 22; 123; 33; 72; 87; 74; 88; 48; 62; 106; 35; 16; 128; 24; 15; 68; 57; 51; 76; 54; 49; 113; 95; 121; 100; 01; 85; 73; 43; 11; 109; 91; 92; 08; 84; 39; 94; 27; 120; 125; 103; 25; 111; 28; 53; 60; 26; 29; 52; 98; 99; 44; 130; 20; 69; 07; 04; 71; 75; 17; 23; 70; 13; 115; 12; 65; 46; 42; Catrine Dewey; WSO; PTB-PVDA International; Voz Rebelde MRTA Peru; VOLKAN SAVAS; UMUT CANKIRLI; Tudeh Party of Iran; SUKANT; Study Circle Red Sun; SOUTH LONDON REPUBLICAN FORUM; COMMUNIST PARTY OF SOUTH AFRICA; NINO PASTI FOUNDATION; RED ELECTORIAL ALLIANCE NORWAY; Ranjeet BRAR; REFGID at library.phila.gov; Red Youth 1 Denmark; COMMUNIST PARTY OF CANADA; PRD Indonesia; WORKERS PARTY OF IRELAND USA; ERP MEXICO; COMMUNIST PARTY OF PORTUGAL; COMMUNIST PARTY FRANCE; STAN NEWENS; COMMUNIST PARTY (M-L) CANADA; NKPJ/SKOJ; Nova Komunisticka Partija Jugoslavije; New Socialist Canada; New Communist Party of Britain; New Worker; ivan haim; MRTA Belgrade; MOUSSA HADDAD; Erling Sem; Red Youth 3 Denmark; MAHIR GAYAN; COMMUNISTI UNITARI ITALY; MARXISM-UNMODERATED LIST; Marxism-News List; MARTIN SCHREADER; TUDEH; La Associacion Madres de Plaza De Mayo; LIBERTAD; MARTIN SCHREADER - 2; Lagun Batzuen; COMMUNIST PARTY OF AUSTRIA; COMMUNIST WORKERS PARTY OF FINLAND; COMMUNIST PARTY OF RUSSIAN FEDERATION; COMMUNIST PARTY OF SWEDEN KPML-R; COMMUNIST PARTY OF GERMANY; COMMUNIST YOUTH OF GREECE; COMMUNIST YOUTH OF PORTUGAL; HUGH STEPHENS; JUNGE WELT; Young Communistsurg.de Germany; Mark Jones; COMMUNIST PARTY OF LUXEMBOURG; Jim; VEREINIGTE LINKE (SPANIEN); Jon Corlett; IRSP 2; IRSP; IRANIAN PEOPLE'S FEDAYII GUERRILLAS; Ivan Pavlovic; WORKERS INTERNATIONAL; COMMUNIST REFOUNDATION INFORMATION OFFICE ITALY; DHKC Germany; WORKERS PARTY OF SWITZERLAND; TKEP/L; DAVID AYRTON; Guardian; FLZN; COMMUNIST REFOUNDATION - LIBERAZIONE ITALY; ExsulVolumniusDELETETHISTOREPLY at eroj.org; COMMUNIST REFOUNDATION EXTERNAL RELATIONS ITALY; ELLA LALKAR RULE; FARC-EP COLUMBIA; MOHAMMAD HASAN; COMMUNIST REFOUNDATION DIRECTION NATIONAL ITALY; DHKC Italy; DHKC Austria; Tabe; CPGB (Weekly Worker); Euskal Herria Journal; HASAN ERSEKER; CARLOS; CAMPAIGN AGAINST SANCTIONS ON IRAQ; CAG; ARM THE SPIRIT; CONFERENCE; Red Youth 2 Denmark; AMNESTY INTERNATIONAL; NCP Netherlands; AChandan Subject: RADIKAL POLITICAL ISLAMIC GROUPS IN TURKEY ATTENTION: "ISLAMIC REVOLUTION" IN TURKEY LEADED BY IBDA - C (GREAT EASTERN ISLAMIC RAIDERS - FRONT) IS IN 1999. THAT IS THE EXACT DATE!!! WAIT AND SEE; NOT PROPAGANDA!!! From yasmine at eng.gla.ac.uk Tue Jul 13 01:41:26 1999 From: yasmine at eng.gla.ac.uk (yasmine at eng.gla.ac.uk) Date: 13 Jul 1999 01:41:26 Subject: Support Iranain Students Message-ID: Support the International campaign to defend Iranian Students On this 20th anniversary of the foundation of the Islamic Republic in Iran, the struggle against religious despotism has reached unprecedented dimensions. As millions of Iranians confront the regime , students have taken a central role. Over the last few months protests on university campuses have highlighted sweeping changes in Iran and the students' slogan 'Death to Dictatorship' has dramatically and irreversibly transformed the political scene . Those in power have decided to confront these protests with increased repression and the creation of an atmosphere of terror . They have tried to suppress the political actions of the students, tried to break the students' movement . Armed thugs of hezbollah supported by the security forces have repeatedly invaded the campus of Tehran University and many other universities to break up demonstrations, stop speeches and arrest and recently kidnap student activists and leaders of student organisations. The government is also forcing universities to expel student activists and the lecturers who support them We the signatories of this statement : 1-Express our solidarity with the pro democracy movement of Iranian students and support their call for political freedom and democratic rights in Iran and support their call for freedom of all political prisoners in Iran. 2-Condemn the use of armed violence against students and staff in Universities and demand the unconditional release of all arrested students and lecturers and the reinstatement of students and staff expelled for their political beliefs. 3-Hold the authorities of the IRI responsible for the increasing violence against students and academics in Iran. 4-Call on individuals, human rights organisation and movements and especially students organisations and academic organisations throughout the world to support Iranian students and condemn their repression . We call on international human rights organisations to intervene and demand an end to these attacks. We have no doubt that, in alliance with the movement of Iranian workers , in alliance with the women's movement and the protests of writers and journalists , and with international solidarity, Iran's students and lecturers will paralyse the rule of terror and dictatorship and will pave the way for political , social and civil emancipation of Iranian society. -Professor Chomsky Massachusset Institue of Technology USA -Professor Ervand Abrahamian City University New York USA -Saira Zuberi School of Oriental and African Studies, University of London -Steve Fleetwood Lancaster University -Morris Halle Professor of Linguistics , Massachusset Institue of Technology USA - Suzi Weissman Ph.D. Department of Politics Saint Mary's College of CA - Bridget Fowler Department of Sociology Glasgow University - David Mather Department of Sociology Glasgow Caledonian University - Professor Khalil Hindi Faculty of Engineering Brunel University - Saeed Rahnema Toronto University , Canada - Haydeh Mogheissi Toronto University , Canada - Yassamine Mather Depts of Aerospace and Mechanical Eng . Glasgow University -Massoud Karshenas Dept of Economics SOAS University of London -Professor J.B Sender University of Lonson -Professor J. Weeks . Head of Development Studies SOAS University of London - Professor T.J Byres University of London - Hammed Shahidian University of Illinois at Springfield USA - Professor H.Bernstein University of London -Dr G Dyer University of London -Dr C. Lapavitsaz University of London - Professor B. Fine University of London From english at ozgurluk.xs4all.nl Tue Jul 13 16:47:38 1999 From: english at ozgurluk.xs4all.nl (english at ozgurluk.xs4all.nl) Date: 13 Jul 1999 16:47:38 Subject: [misc.activism.progressive] TKP/ML on Ocalan's Trial Message-ID: Date: Mon, 05 Jul 1999 01:57:29 GMT THE FASCIST TURKISH STATE CANNOT PUT THE KURDISH PEOPLE ON TRIAL THROUGH THE TRIAL OF A. OCALAN! As it is known, PKK and the Kurdish national struggle have for a long time occupied a serious place on the international public's agenda. Every class and organisation makes certain comments and statements, and demonstrates certain positions and attitudes on this issue in accordance with their class interests and ideological-political-organisational lines. Our party TKP/ML's (Communist Party of Turkey/Marxist Leninist) approach to the national question and the problem of minorities is in line with the immortal leaders of international proletariat, Lenin and Stalin, and our founding leader Ibrahim KAYPAKKAYA who was the first to bring about Marxist-Leninist-Maoist analyses to such issues as the nature of the Turkish state, Kurdish national question, Kemalism, etc. KAYPAKKAYA became the first in our country to elucidate on the issues of nation, national question and national oppression and, it was on these grounds that he denounced genocide and massacres. We have many articles and publications that treat and elaborate in detail our party's position on the Kurdish national question in general and on the PKK in particular, the methodology and the basis of our party's approach to these issues and how we evaluate these phenomena. Our party will publish the translations of some of its assessments on this question in various languages in order to inform the international communist-revolutionary public. Additionally, we will, in our forthcoming articles, analyse in detail and demonstrate with all their dimensions, including their ideological-political-organisational origins, the OCALAN trial, OCALAN's position in this trial and the phase that the PKK has entered with the "Rome process". We shall limit the subject of this short article to an account on some developments that have been experienced during PKK chairman Abdullah OCALAN's trial. We will publish our whole position on the trial following the end of the trial. Since the delivery of A. Ocalan to Turkish authorities through a conspiracy led by US imperialists, the fascist Turkish state has prepared for "a trial" of the Kurdish nation through the trial of Ocalan's person. Since the beginning of Ocalan's trial in Imrali, the Turkish state has attempted to legitimise its fascist character and to put the Kurdish nation on "trial". The Turkish ruling classes are calculating on accomplishing many achievements through this "trial". What, then, are these calculations and achievements? Below are some of them: - Firstly; they attempt to present the Turkish state as "a democratic state" to the world public by concealing its fascist, genocidal and murderous face behind the facade of what they call a "just trial". - Secondly and most importantly, they are calculating to seize the Kurdish national struggle and make this their reserve force. - Thirdly; they try hard to prove that Kurds are not subjected to oppression, that genocide does not take place and a Kurdish problem does not exist in the country. - Fourthly; they hope to prove that the Kurdish nation's national revolutionary struggle for their national democratic rights is "terrorism". - Fifthly; they hope to suppress more violently the people of Turkey including Kurds, Turks and other national minorities by projecting the idea to the masses that "the state is strong". And that therefore, the national and the class struggles carried out on a revolutionary basis against the fascist Turkish state and their imperialist masters cannot succeed. - Sixthly; they aim to distract the attention of the oppressed and exploited masses away from their economic-social-political problems through further popularising Turkish chauvinism. - Seventhly; they hope to "prove" that the Kurdish national struggle was not born and developed in the country, on the contrary, that there is no Kurdish problem in the country and therefore, that this is a foreign conspiracy, etc., etc. OCALAN trial is a totally anti-democratic and fascist trial! The delivery of Ocalan by US imperialists and its servants to Turkey, the fact that he has been kept incommunicado in Imrali and also that the fascist bourgeois media coverage has been actively biased against Ocalan throughout the trial, are even in the bourgeois sense, in breach of the norms of the international law. While the fascist criminal laws of the Turkish state ban "written or verbal commentary on the trial before the sentencing", the most official statements have already declared that the verdict has long been predetermined. On the other hand, the fascist media have launched an intensive exposure and character assassination campaign. Another aspect of the "trial" is that it is carried out by the State Security Courts (DGM). DGM's are in breach of international law's requirements, principles of European Court of Human Rights (ECHR) and other legal bindings that Turkey is a signatory of and consequently obliged to comply with. Turkish state is now trying to rapidly modify the DGM's, thus preparing a "democratic" shake-up of these fascist courts. Most probably the military judges will be excluded from the DGM's and in this way these essential institutions of the fascist persecution will be ornamented with a "democratic" and "civilian" look. Because if the Ocalan trial is concluded with a board of judges which includes a military judge, this case will be denounced by the ECHR and the EU countries will probably "react" against it in accordance with their interests. The presence or the absence of the military judge in the DGM's does not change the essence of the problem at all. No matter how well they may present the fascist judiciary as an "independent judiciary", it is a fact that all the sentences passed on communists, revolutionaries, democrats and Kurdish patriots are determined by the National Security Council (MGK) and by those institutions controlled by the MGK. The dismissal of the military judge from the DGM's would never mean that the trial will be "democratic". As in other countries, courts in Turkey are by no means independent but in every sense are under the control of the dominant exploiting classes and the political forces in power. Consequently, the verdict of Ocalan has long been reached. The court is only performing a legal formality. The aim is to use the court for the above mentioned "goals" of the fascist state and to turn the trial into a "legitimisation operation" of the fascist Turkish state. Not the Kurdish nation but the fascist Turkish state and imperialism should be put on trial in Imrali! Turkish state is trying hard to turn the "Imrali court" into an arena of the trial of the Kurdish nation. The fascist state through all the printed and visual means of press declares that the PKK is "terrorist", PKK chairman A. Ocalan is "the head of terrorists" and the Turkish state is a "democratic just state", thus carrying its propaganda to the world. The fascist state attempts above all to terrorise the Kurdish nation's just national democratic struggle. Because of this it tries hard to conceal the massacres and genocide carried out against Kurdish people and to illegitimatise the rightful and just struggle of the Kurdish nation. On the other hand, it is the very fascist Turkish state that denies the existence of the Kurdish nation, that robs them of all forms of national rights, and that never flinches from committing genocide against the Kurdish nation and other minorities. Ever since its formation, the fascist Turkish state has always brutally suppressed the Kurdish national movements. In Kocgiri, in the Sheikh Sait rebellion, and in the Dersim uprising of 1938, tens of thousands of Kurds have been murdered, and under the banner of the "Law of Compulsory Residence" hundreds of thousands of them were forcibly exiled from their land. In the recent 15 years, over 20 thousand Kurdish patriots and intellectuals who fought against the denial of the Kurdish nation have been murdered and almost 5 million Kurdish people have been forced to evacuate their home at gun point. In Imrali, the Turkish state seeks to hide its massacres from history. As it had tried in the past to cover up the massacre of one and a half million Armenians in 1915; as it had tried to cover the 1925 Kurdish genocide and massacres with ashes by the Independence Courts; as it had tried to cover up the massacre of over 60 thousand Kurds in 1938 Dersim uprising, today in Imrali it is trying to bury the unprecedented massacre and persecution of the Kurdish people that it has committed for the last 15 years. When the history of the Kurdish nation and other national minorities in Turkey is studied, the oppression, massacre and genocide that the Turkish state conducted come under the light. The fascist state, despite its efforts to misinform and deceive the masses through the bourgeois press, cannot erase its massacres, oppression, torture, exiles, burning down villages and ... from the pages of history and the collective memory. The Turkish state, the most fascistic and paramilitary force of imperialism in the region should first of all account for its denial of the Kurdish nation! It should account for its denial of the Kurdish nation's national democratic rights, that is, the Kurdish nation's right to self determination! It should account for tens of thousands of Kurds massacred in Ko?giri, in the Sheikh Sait rebellion, and in the Dersim uprising! It should account for the brutal tortures that it carried out against Kurdish patriots -- Kemal Pir, Mazlum Dogan, Haki Karer and hundreds of Kurdish patriots -- in Diyarbakir dungeons during the 12 September fascist military junta period! It should account for the murder of Musa Anter, M. Sancar, V. Aydin, Metin Can and for tens of Kurdish intellectuals and journalists that it has murdered! And finally, it should account for thousands of Kurdish people, Kurdish intellectuals, Kurdish workers, peasants and labourers that it murdered in the last 15 years! It should account for the tens of thousands of Kurdish households that have been destroyed, thousands of Kurdish villages that have been burnt down, hundreds of thousands of Kurds that have been tortured, Kurdish babies and pregnant women that have been murdered! The fascist Turkish state will not escape paying this huge cost to the people! The fascist Turkish state has no right to put the oppressed Kurdish nation on trial. It is primarily a criminal and murderous state in the eyes of worker-labourers and peasants of Turkish and Kurdish origin. It is a criminal state to its smallest cells before the Kurdish nation. If there are those who should be tried and be held responsible, they should be the Turkish dominant classes, their fascist state and their imperialist overlords! The oppressive and exploitative classes cannot try the oppressed and persecuted classes! Those who committed all forms of oppression, massacre and genocide cannot try the victims of such oppressions, massacres and genocides. Exploiting classes have no right to try the oppressed peoples and nations. Human history is the witness to the fact that those who have to be put on trial and who have to offer accounts before history and humanity are the exploiting dominant classes. "Imrali trial" cannot be the place for legitimising, justifying and finding apologies for the fascist state! The fascist Turkish state, whatever appearance it may acquire, is fascist in essence and is the most loyal servant of imperialism in the region; it is the brutal enemy of all workers-labourers, poor peasants, communists, revolutionaries, intellectuals, democrats, patriots, the Kurdish nation and other minorities that live in Turkey. This fascist state exists to serve the capitalist world system and its major imperialist representatives and to oppress and persecute the working class, oppressed peoples, Kurdish nation and minorities. While this fascist state constantly intensifies its exploitation, persecution and massacre of popular masses, the Kurdish nation and other minorities, no individual or organisation can justify fascism by masking its real face in the name of "new process" and "revolutionism". Before the suffering of the tens of thousands of Kurdish workers, labourers and peasants has withered away, and while on the contrary this pain and suffering intensifies day by day, no one has the right to present the bloody handed fascist Turkish state as "innocent" and to acquit it! Such an attempt will primarily be opposed by the Kurdish people who have been for many years subjected to brutality, murder and torture of the fascist Turkish state! Communists, revolutionaries, democrats and anti-imperialist intellectuals of Turkish, Kurdish and other minority origins, will oppose such an attempt! Kurdish patriots, who have risked their lives for many years in the fight for their national democratic rights and have paid dearly for it, who live in dignity, will oppose this! Kurdish people who were brought up with the legends of resistance as articulated by poet Ahmet Arif, who wrote; "Strike me bastards, strike me I do not die easy I have my ashes in the oven and my word in my hearth", will not allow the staging of this scenario. Grandsons and granddaughters of Seyit Riza, the leader of 1938 Dersim uprising, who walked with his head up to the gallows saying; "I could not cope with your deceptions and lies, this has been the thing I cannot come to terms with, but I did not kneel down in front of you, this shall be thing you cannot come to terms with", will never bend on their knees in front of the Turkish state; they will never sympathise with a "consensus" which will mean surrender in disguise of "peace"! Bourgeois press, by blowing the horn of fascism, is trying to use the tears of the families of fallen soldiers who by calling them "hero mehmets", they drove to the front line in the service of the Turkish dominant classes to suppress the Kurdish nation's just struggle for most natural democratic rights in order to protect the plunderous-fascist interests. Sons of poor labourers who had to serve the state as soldiers and are called "mehmets" are exploited for the interests of Turkish dominant classes who conduct this unjust and reactionary war. They die after being driven to the front line for the interests of a handful of exploiting rulers. As all exploiting dominant classes of the world, Turkish dominant classes would never enter the war zone. Those who are driven to the front line with the chants of "hero mehmets" and chauvinistic speeches on "the land, the nation and the flag" have always been the sons of workers, peasants and poor labourers. The murderers of the young poor labourers, who die as soldiers in the unjust and reactionary war carried out against the Kurdish nation, are not the freedom fighters but the ruling classes who form the Turkish state which use these youths for their fascist, racist, exploitative interests. Consequently, those who have to apologise to the families of the dead soldiers are not those who fight against oppression, genocide and massacres but the fascist Turkish state! It is a good thing to share the pain of people, however, if this is done in the form of proposing surrender as "the solution" by the demagogy of a mysterious "democratic republic" which glosses over certain features of the fascist Turkish state and hence attempts to cover up the fact that this fascist state is a prison for all oppressed nations and minorities, it becomes unacceptable. Such an approach represents, above all, not sharing the pain of people, on the contrary, it is an attempt using the deceiving phrase of "democratic republic" in order to justify imperialism, which is the source of all the popular suffering, and its servant the fascist Turkish state"; moreover, it represents an attempt to justify the surrender of oneself. While the mothers and the families of the "martyred" soldiers, including those officers and conscripts who died in clashes with the PKK participate in the "Imrali court" which they call "a just court", mothers of over 20 thousand Kurdish patriots and guerrillas, who have been murdered by the fascist Turkish state, are not allowed in the courtroom. Their tears, hopes, pains and cries would never find any reflection in the televisions and newspapers. Besides, the tears, yearnings and pains of the Kurdish families whose loved ones have been murdered under torture, the "disappeared" in custody and summarily executed in the middle of the streets or by the river banks are not reflected in the press or at the trial. Because the tears of Kurdish mothers are so full of sorrow, pain and anger that they are enough to drown the fascist Turkish state in Imrali. Kurdish mothers and Kurdish people whose loved ones have been killed by the fascist Turkish state do not expect an apology from the Turkish state. Because, for them, every "apology" of fascism heralds larger pains, oppressions, brutality and massacres. Kurdish people want their legitimate rights for which they have paid dearly and have fought to death. What they want is the lifting of all forms of oppression, torture, massacre and brutality that the Turkish dominant classes impose over Kurdish nation. Imrali should not be the place for calling to "peace" but the place to try the fascist Turkish state! Ocalan is trying to present to the people his proposals under the name of "The Manifesto of the 21st Century" which he formulated as "a democraticratic republic" as was developed by the "Second Rebublicanists". This proposal which bares the claim to being ?the most democratic peace plan" does not scare the "Sublime Turkish State", but legitimises it! This is nothing but the packaged "solution to the Kurdish question" proposed by the US and Western imperialists. The attitude of all the leading circles of the PKK, who after rapidly forgetting all their statements of yesterday have suddenly steered the wheel towards a "peace" based on surrender, who prepared themselves for this process by theorising the situation and who are engaged in efforts to justify Ocalan's position in the court, etc., demonstrates the theorisation of the demands of the bourgeoisie of the oppressed nation for a "reconciliation" at all costs and their efforts to spread this theory to their base of support. The PKK and their leading circles seem to have "forgotten" too quickly the suppressive and oppressive policies against the Kurds conducted by the Turkish state which have taken place since its very formation. They have forgotten the events in Kocgiri, of Sheikh Sait Uprising, Dersim and most recently in Turkey and Iraqi Kurdistan. While Ocalan was talking about the "democratic republic" in the court, Demirel (president of Turkey) replied to him around the same time with the words, "One land, one flag and one nation". Even when taken at a very general level, Ocalan's defence is not a defence which charges imperialism and the Turkish state, but on the contrary a "manifesto" of how PKK should reconcile with the state at this stage, how a transition from the national revolutionary line to a national reformist line should be initiated and more clearly, how should the Kurdish people give up their struggle for their most natural rights of national democratic nature. Unless a qualitative transformation takes place in this line, given the level that the struggle had reached this trial will find its place in the Kurdish history as the most negative example. While the Turkish state attempts to charge and interrogate the Kurdish nation, the Kurdish national struggle and their just and progressive war through the person of Ocalan, it is not acceptable that Ocalan does not mention any of these and he does not try to demonstrate the real face of the fascist Turkish state and imperialism. This is opening the doors unilaterally to the worst "consensus" in the name of "peace" and "reconciliation"! This is an affirmation of the Turkish state's trial of Ocalan as an ordinary "terrorist's trial"! But in the name of what is all this being done? In the name of a "brotherhood" that is based on homage and surrender to the Turkish state! In the name of a very bad "consensus" that would lead as far as to surrender and betrayal! In the name of saving the "Sublime Turkish State" by legitimising it! If there is to be peace, it has to be a dignified one. An honourable "peace" for the Kurdish people can only be based on an unconditional recognition of the self-determination and the national rights of the Kurdish nation by the Turkish state. The aim of the Turkish state is to subdue the Kurdish national struggle, lead it to betrayal and to suppress the conditions of a renewed national resistance. Given the fascist character of the Turkish state a possible agreement that does not take place before the masses or deals for a solution reached in secret discussions behind closed doors, cannot be lasting! In the past, such deals did not bring about freedom to the Kurdish nation but slavery and dependency. Despite some certain differences in quantity, in case this route is to be taken, the same outcome, that is, the chains of slavery and dependency, should be expected! The Turkish state, being aware of the collaborationist tendency of the Kurdish bourgeoisie, would demand, through certain deceptions, the disarmament of the PKK and following their farewell to the arms it would launch heavier oppression and humiliation campaigns. There is no need to go too far back on this subject. The experiences of the Sheikh Sait and Dersim uprisings are well known! Furthermore, the deals that the Iranian and Iraqi Kurdish national movements made with the ruling states and the oppression and massacres against Kurdish people that followed these deals are well known! Experience should not be ignored in the name of "reconciliation at any costs". The real emancipation of the Kurdish people and the national liberation of the Kurdish nation should not be confused. The real emancipation of the Kurdish people can only be achieved through a struggle in unity with Turkish people and other minorities against the fascist Turkish state and imperialism, by joining the ranks of the TKP/ML who lead the revolutionary struggle in Turkey and Turkish Kurdistan and follows the principles of Marxism-Leninism-Maoism and upholds the perspective of a world without classes and borders. This path finds its expression in People's Democratic Revolution and Socialism under the leadership of the proletariat of Turkey, consisting of Kurds, Turks and other national minorities. The interests of the Kurdish people can never be sacrificed for the interests of the Kurdish bourgeoisie! The capitalist world system is the source of all forms of injustice, oppression, brutality and massacres. Without burying this system and its owners in the rubbish bin of history, it is impossible to end oppression, massacre, genocide and exploitation that humanity suffers as a whole. It is an honour and privilege to struggle against and resist the major representative of this system, imperialism, and its regional servant the Turkish state. The attitude that Kemal Pir, Haki Karer, Mazlum Doran and many other heroic sons and daughters of the Kurdish nation, in the courts of the Turkish state, before being murdered in its dungeons and torture chambers, is very clear. They never paid homage to, surrendered to or asked for amnesty from the state in the courts; on the contrary they brought the Turkish state to the trial, hence raising the banner of rebellion and resistance! They fell martyrs in this honourable fight, they were murdered brutally by fascism, they set themselves to fire to flare up the flames of Newroz, but they never surrendered! They believed in revolutionary resistance and war in order to reverse the negative aspects of the Kurdish history which is full of betrayals! This noble national revolutionary tradition should never be abandoned for the sake of a spoonful of soup! COMMUNIST PARTY OF TURKEY / MARXIST LENINIST International Relations Bureau June 10th 1999 -- Ozgurluk.Org For justice, democracy and human rights in Turkey and Kurdistan! Website: http://www.ozgurluk.org mailto:ozgurluk at xs4all.nl / mailinglists: petidomo at ozgurluk.xs4all.nl List info: english-request at ozgurluk.xs4all.nl From yasmine at eng.gla.ac.uk Thu Jul 15 03:44:59 1999 From: yasmine at eng.gla.ac.uk (yasmine at eng.gla.ac.uk) Date: 15 Jul 1999 03:44:59 Subject: Support Iranian students Message-ID: Support the protest movement in Iran The students protests of the last few days are undoubtedly the most significant demonstrations against Iran's Islamic Republic in the last eighteen years . They are the manifestation of a continued dissatisfaction with the rule of a corrupt clergy , a rejection of the interference of religion in very aspect of private and public life , a rejection of dictatorship . This dissatisfaction had already been expressed in the overwhelming rejection of the candidate supported by Iran's supreme cleric in the presidential elections of two years ago , that lead to the election of a 'modernising ' fundamentalist Khatami. Over the last few months as impatience with Khatami's promises of reform turned to anger , workers were the first group to force the Iranian government to retreat. Changes to the labour law , passed by the Islamic parliament were withheld as workers declared two days of national mourning and threatened strikes. Political dissatisfaction with the regime's new methods of repression including the use of 'death squads' against political opponents and admission of such tactics, had infuriated, students, lecturers, writers and journalists who were paying the price of Khatami's reforms with 'illegal' activities of Hezbollah. . The attack on the dormitory of Tehran University was the reaction of the Islam ic regime to weeks of protests by students who , tired of waiting for Khatami's promises of exposing the culprits of death squad activity , only saw repression of newspapers who tried to keep the issue alive. The ban on the paper Salaam was a direct attack on sections of the press who refused to tow the line and keep quiet about the role of the ministry of Intelligence in assassination of political oponents. Students decided to defend the freedom of expression with demonstrations and protests. The government send Hezbollah to attack students in their dormitory leading to the demonstrations of the last few days. The slogans of the demonstrators calling for the overthrow of the Islamic Republic, and in particular against the supreme clerical leader Khamneii, were unprecedented slogans, destroying once and for all the myth of the invincibility of the supreme cleric. A taboo is broken, Islamic leaders know it and their retreat in the face of the protests far from pacifying the students , radicalised the slogans and the protests. This week's protest movement should be seen primarily as the final response of Iran's youth ,( under 25 s are 60% of the population ) , to clerical rule, a rejection of policies that have lead to unemployment , poverty and destitution for the majority of Iranians. However they were also an expression of the despair of the youth and their increasing disillusionment with Khatami and his 'reforms' . Hezbollah can still operate death squads from within the ministry of Intelligence, police and state authorities attack students in University campuses , and Iran's "modernising president" is both unwilling and incapable of reforming this archaic republic. Workers Left Unity has no doubt that the combination of workers struggles , as seen in may and June 1999 , with protests by students , women , the unemployed an d the shanty town dwellers will bring down Iran's Islamic Republic, but we need International Support to defend these struggles and hope that the International Left will lend us the kind of support that was so vital in the last months of the Shah's regime. the lives of students arrested over the last few days is in danger . Support the demonstartions organised by WORKERS LEFT UNITY in Europe and North America, saturday 17th July Co-ordinating Committee of workers Left Unity - 15 th July 1999 From echap at eng.gla.ac.uk Sat Jul 24 05:35:04 1999 From: echap at eng.gla.ac.uk (echap at eng.gla.ac.uk) Date: 24 Jul 1999 05:35:04 Subject: Support Iranian students References: Message-ID: We call for the immediate release of student activists in Iran The scenes on the nightly TV news of Iran's National Broadcasting authority are reminiscent of the worst periods of terror and repression in Iran. Student leaders and activists , including Manouchehr Mohammadi and Gholamreza Mohajerinejad have been forced to appear in front of television cameras looking clearly tortured and drugged , reciting pre-prepared confessions , in which they claim they worked for un named "foreign powers" . Although these forced confessions have not fooled anyone in Iran (even the official pro-Khatami student organisations are attacking the authorities for this macabre display of tyranny ) those still held by the authorities are tortured every day and their lives are in danger . According to our information over 1400 students and activists were arrested last week . Some have been released , especially following the large scale demonstrations of last weekend and pressure from outside . Some of those arrested were amongst students who were injured in demonstration last week , following attacks by hezbollahis. They were dragged out of hospitals and taken to prison in Tabriz and Isfahan. We seek urgent clarification from the authorities of the whereabouts and well- being of arrested students. We call on Human Rights Organisations, Amnesty International, the Human Rights Commission of the United Nations to demand the unconditional, immediate release of these prisoners. We call on members, supporters of Workers Left Unity to continue organising demonstrations, sit-ins , protests to call for the release of student protesters . Co-ordinating Committee of Workers Left Unity -Iran 24/7/1999 email web at etehadchap.com fax 46 31 139897 44 141 330 4316 From dhkc at dircon.co.uk Sat Jul 17 09:52:41 1999 From: dhkc at dircon.co.uk (dhkc at dircon.co.uk) Date: 17 Jul 1999 09:52:41 Subject: DHKC statement-90 Message-ID: REVOLUTIONARY PEOPLE'S LIBERATION FRONT Press Bureau Date: July 8, 1999 Declaration: 90 WE PUNISHED THE CONTRAGUERILLA MEMBER TURAN UNAL WHO COMMITTED THE CRIMES OF DISAPPEARANCES, EXECUTIONS, TORTURE, AND DRUG TRADE Turan UNAL was sentenced to imprisonment in the Cankiri Prison because he had committed armed robbery. Although he committed armed robbery with his accomplices who are the members of the contraguerilla, they did not acknowledge him as a member when he was caught. Due to the conflict between him and his accomplices, Turan UNAL wanted to blackmail them by creating the image that he could establish relations with us. On the other hand, he protected himself by giving limited information, and wanted to provide a safe position against a possible attempt to silence him by his accomplices. Being aware of his above mentioned plans, Turan UNAL was taken into custody and interrogated by us. Turan UNAL admitted all his offences, and confessed to the existence of the contraguerilla organisation, and gave the names of some of the people who took part in this organisation and of those people who were disappeared by them, and told about the executions, tortures, drug smuggling, and so on. On March 1995, he established his first contacts with the contraguerilla when he passed the examinations of the Police Academy and got acquainted with Mumtaz Karaduman, the Chief of Amasya Police. Mumtaz Karaduman introduced him to Burhan Tansu, the Chief of the Personnel Branch of Ankara Police Headquarters. Burhan Tansu, in turn, introduced him to the alleged businessman Tar?k ATES and his partner Turan. These persons appear to deal with import-export and customs, but in fact are involved in all kinds of contraguerilla actions and drug smuggling. Even though Turan UNAL passed the examinations of the Police Academy, he then started his military service. He addressed his request to the chief of the Amasya Police. The Chief of the Amasya Police, himself, ordered that the necessary procedures for him to be able to perform his military service are carried out. On November 21, 1995, he started his military service at the 1st Hunting Training Centre in Temeltepe, Sivas. The commander of the squadron, Captain Salih DOGAN assembled Turan UNAL and 29 other persons at a separate place and told them that they would be trained separately. They were isolated from the other troops. They were trained there in various subjects such as different weapons, shooting, weapon maintenance, armed and unarmed defence, fighting techniques, team operations, operating different technical devices, strategy and psychology of struggle against terror, psychology of human society and criminals. Turan UNAL became a member of JITEM (Gendarme Intelligence Institution). He took part in many murders and torture actions. After the end of military service, he continued with contraguerilla actions. THE 03 TEAMS OF THE CONTRAGUERILLA: They abduct and execute people. "The persons at the center are: Colonel Erol BULUN, the commander of the Security Service Unit of the City Gendarme Headquarters in Yenimahalle, Ankara, Colonel IBRAHIM, the commander of Archival Information Department, Colonel SONER, the commander of Intelligence and Feasibility Department. The teams do not have an official position, rank, or status. Each member has an official record as if he were an ordinary private, corporal, or sergeant. The duty starts with military service. The persons are trained. After the end of the military service, the active duty continues at least three years. Whoever prefers may join MIT (National Intelligence Institution), Special Operations, or the Army after an examination. Or else they carry on a plain-clothed life under normal conditions, they are kept under control, and given some jobs from time to time. In general, a team is composed of three persons. Taking into account the test results and personal information, those persons who are close to one another and who are thought to get along well are grouped into three on average. According to the activities and behaviour in the group, some are given the position of the Chief of the Team. In addition to that, special care is given to turning the teams into cells. They give importance to widening the field of operation, independent work, information, and infiltration. Because an 03 group is like a wild card, sudden and last minute duties emerge. The Police, MIT, and other military institutions are used to provide information, material and personnel. The team receives orders from high-ranked chiefs of police services and branches. All the authorities and identities of the official forces--like Police, MIT, military commanders--are used..." "THE METHODS USED IN ANKARA The personnel of the team generally stays at Gendarme City Headquarters. If necessary, for instance when someone is to be followed closely, listened to, or kept under continuous observation, the team may be located in a suitable house, flat, or any other accommodation in Ankara, according to the conditions of the case. In general, they stay at hotels with false names and fake identities. Some of those hotels are Aldina Hotel on Bulten Road, Tunali, and big hotels such as Hilton, Sheraton, Grand Ankara, and Dedeman. The names and codes are determined just before the job. No information is provided to us earlier than that." (...) "The recorded telephone numbers taken from Turkcell and Telsim are given to the team if necessary. The communication with the centre is provided via either this way or pre-determined, frequently used addresses or telephone numbers. Or else, vehicle wirelesses and hand wirelesses are used...." The most effective official identity--for instance ranked policeman, MIT member, or soldier-- in the area we are present is determined in advance and given to us..." HE CONTINUED WITH THE CONTRAGUERILLA ACTIONS AFTER MILITARY SERVICE He established contact with the contraguerilla through references from Burhan TANSU, Tar?k ATES, and Zekeriya URGANCIOGLU from the Ankara Police Headquarters. He was introduced to these persons when he passed the examinations of the Police Academy. In line with the orders of these persons, he was sent to Ankara DAL (Deep Investigation Laboratory, a center of torture) in order to contact the DHKP-C team. There he met Osman AK, Ismet ..., Can (or Cem) ..., and Tansel .... First, on the orders of Osman AK and Istanbul Branch Directorate, he carried on contraguerilla activities in the Diphac?koy village of Amasya. He planned to found a society for this village and its surroundings with the aims of attracting the revolutionary democratic potential, drawing the attention of DHKP-C and TKP-ML (Turkey's Communist Party- Marxist Leninist) to this society, and consequently infiltrating the rural organisations of DHKP-C and TKP-ML. He founded the society. Moreover, he established a public library in the same village, but as the villagers thought he might be a member of the police he assigned another person to take his position and withdrew from the village. However, he stayed in the region to provide for exchange of information. Nevertheless, as they had little success, the society was dissolved. Turan UNAL was withdrawn to Ankara. During his stay in Ankara, he frequently met the previously mentioned persons. He followed, seized, and tortured people. They carried on these actions with their 3-person-team. From time to time, they attended the interrogations in Antalya, Istanbul and Sivas. They tortured many people at the JITEM Center in Yenimahalle.They took those who they took into custody without records to the Eskisehir, Golbasi, Kizilcahamam and Kirikkale roads and tried to execute them. The members of the 3-person 03 TEAM: Turan UNAL Sedat KABASAKAL (currently, he continues to commit crimes in Izmir.) Ertan Cetin (he continues to commit crimes in Ankara) In this organisation, there are nearly 60 teams, each with 3 people. They are classified according to codes like 03, 05, 07, 09, 11... Each class has a different field of specialisation. Only the team coded 03 is given the whole education. 03 is the most professional unit. Turan UNAL was a member of this team as well. They carry out the disappearances and secret murders where the perpetrators remain unknown. Other than contraguerilla actions against revolutionaries they took part in the drug trade. They transported cocaine from Italy to Turkey in vans and Mercedes cars. This was done via the firm named SALEM KORAY which is based in Yenimahalle, Ankara and owned by the contraguerilla. The heroin of the HASET construction firm was carried outside the country in the same way. He confessed that they killed Ali KURTOGLU in Cesme and 4-5 more persons because of a conflict over the drug trade. THE TRAINING CENTRES Corlu: Human psychology and camouflage. Sivas, Maltepe: Interrogation, following people, recruiting collaborators. Ankara, Yenimahalle, JITEM: Weapon, murdering without leaving any evidence, technical works, close combat. The training of Turan UNAL: At Ankara JITEM and Corlu, he took weapons training, murder without evidence, murder without weapons, interrogation, following people, recruiting people for spying, torture, technical work, psychology, close combat, Aikido, swimming, professional driving, etc. and lectures from foreign experts who came from foreign countries. PLACES OF INTERROGATION "Depending on the conditions of the work, we interrogate at Bayrak Garrison, if ordinary then at Yenimahalle JITEM or Special Team buildings at Golbasi..." The necessary interrogations and post-interrogation actions are performed in the fields on the Eskisehir road or in the building sites of Police. DISAPPEARANCES After the Gazi Uprising in 1995, JITEM, MIT, and the Police in Istanbul and Ankara drew up a list of persons to be disappeared. The list was then given to the 03 teams of which Turan UNAL was a member. They made a preliminary study of the names in the list. "Who is effective in the organisation and to what extent? If a given person is lost, will there be an increase in demoralisation and desertion from the organisation and revolutionism in the unit or region?" All these points were analysed, the targets were made certain, and from early 1996 on people were sent out. He stated that there are disappearances that are still not known about by the public and moreover that they disappeared some collaborators just because they knew something. "If there is someone to be disappeared at DAL, we go, take him, and disappear him after the interrogation." THE DISAPPEARANCE OF METIN ANDAC, NESLIHAN USLU, MEHMET ALI MANDAL AND HASAN AKDOGAN IN CESME ON MARCH 31, 1998. Turan UNAL claimed that he was not present during this action, but that he knew who carried out their disappearances and how this was done. His statement that he did not participate is not true. He only wanted to save himself. In our opinion, Turan UNAL was involved in the disappearance of our comrades and knew all the details. Our 4 comrades, having been kidnapped from Cesme, ALACATI, were interrogated in the buildings of contraguerilla which are placed in the military field in Foca. Then, they were kept 3-4 days in the building of the contraguerilla at Hatay Uckuyular. At the end of April, our comrades, who had been tortured heavily, whose arms had been broken and who had been put to sleep with drugs, were put in a small fishing boat on the shore of Izmir Seferihisar and the boat was sunk. The reasons why they chose Seferihisar are that it is a lonely place with a deep sea and the mountains are almost perpendicular to the sea. Celebration of the Disappearance: After they disappeared our 4 comrades, they celebrated this at a centre of amusement called FLY-IN which is built on a 40 000 square metre field in Cesme. This is a place constantly visited by members of the contraguerilla for amusement. It is also said to have a branch in Istanbul. THOSE WHO COMMITTED THE CRIMES OF KIDNAPPING AND DISAPPEARANCES -Turan UNAL: punished -"Bunyamin: Responsible for the team. He is from Bursa and was authorised in Bursa in September 1990. He is the security advisor of Nergiz Holding in Bursa. He is 1.80 m tall, lightly tanned, with straight brown hair, 80 kg in weight, aged 25-26, athletic." -"Alpaslan: He introduces himself as Alp. His nickname is Arap. Sometimes he wears graded eyeglasses. He is from Antalya. His uncle was once the mayor of Kemer and now lives in Kuzdere village of Kemer. His mother's house is in Lara. Darkly tanned, 1.80 m tall, with a big head, thick-lipped like a Negro, speaking fast, curly-haired, dark-eyed, 80 kg, athletic, very fond of playing football. Frequently, he goes to the football field of Tecavuzcu Coskun in Antalya Konyaalt?." -"Ibrahim: His nickname is Ay? Ibrahim, he is from Isparta. He is said to be protected by the president. He is 1.75 m tall, lightly tanned, straight-haired, brown- eyed, big-nosed, corner-faced, and 75. kg. THE PLACES WHERE THEY BURY THE MISSING PEOPLE He told us "Some of them were buried in the military field of Bayrak Garrison some were buried in the foundations of the state buildings - mostly police buildings - which were built by the Hasemoglu Construction firm, and some others were destroyed in the acid tanks of the state or state-related private factories where oil by-products which react with acids are processed," and also that they call such places "Holes". NAMES AND DESCRIPTIONS OF SOME MEMBERS OF THE CONTRAGUERILLA -"HAKAN YAGIZ: He is 1.90 m tall, 90 kg, dark-tanned, round-faced, wide fore-headed, hazel-eyed, broken-nosed, athletic, speaks Turkish with an accent like a foreigner. -EKREM AKDEMIR: He is 1.80 m tall, 85-90 kg, dark-tanned, round-faced, brown-eyed, black shining-haired. He has a muscled body because he exercises with weights. He is from Kayseri. -ALI CEYLAN: He is 1.80 m tall, 80 kg, lightly tanned, brown-eyed, light-haired, long-faced, his hands always move while talking. -ERDOGAN KAYA: He is 1.85 m tall, 80 kg, brown-haired, green-eyed, fat-faced, slightly narrows his left eye while talking, athletic. -HUSEYIN EREN: He is tall, 80 kg, dark-tanned, black-haired, brown-eyed, long-faced, thick-eyebrowed. -ERDAL: He is 1.90 m tall, 85 kg, brown, wavy-haired, hazel-eyed, fat-faced, as he always smiles. -IBRAHIM GOKCE: He is 1.80 m tall, 80 kg, lightly tanned, brown-haired, hazel or brown-eyed, athletic, thick-lipped, and from Isparta. -TARIK ATES: He deals with organising the youth in the Ulku Ocaklari (Clubs of Ideal), arranging marches with slogans for the funerals of soldiers and police, arranging high-rank contraguerilla meetings in his restaurant -Ates Meat Restaurant-, establishing foreign drug connections, and buying weapons." THE DRUG, WEAPON AND CUSTOMS EXITS AND SOME METHODS AND PLACES USED "Weapons, munitions, tools and requisites to be used in the contraguerilla and state-related special operations should not be registered. Therefore, foreign-made technical devices, weapons, and munitions are smuggled into the country. Such expenses are in general afforded by the income of the drug transfer from Turkey to foreign countries." THE SOURCE OF DRUGS "The landlords of the big tribes in the south eastern Anatolia are used in providing drugs in return for some privileges. The drugs obtained from big drug smugglers after denunciations are not destroyed. Instead, they are sent to Europe and other foreign countries and distributed. The customs points of Turkey where drug smuggling is dense and the methods used: Edirne Kapikule, Izmir Cesme Harbour, Gaziantep Kilis Oncupinar region-in connection with Syria and Israel-, and Mersin Harbour- for weapons entries from Israel. The methods of smuggling drugs and weapons at the customs: 1. Arranging the shifts of that day at the customs. 2. Learning the departure date of the vehicle which has been denounced to smuggle drugs out of the country (in relation with the contraguerilla) and sending out the already prepared drugs that day. For instance, the denounced vehicle which is loaded with drugs is followed by a car till the customs. That car is in turn followed by other drug loaded vehicles which, in fact, belong to the persons in connection with the contraguerilla. In the mean time, the vehicle at the front is denounced to the media institutions, so as to draw the attention to it and to provide the safe passage of their vehicles through the customs. In other words, while everyone is interested with the first one, the others pass easily. Weapons and munitions entries through the customs are carried out under the control of the contraguerilla, with the help of import-export firms and private foreign cars. For instance, the Cesme harbour, Kapikule, Mersin Harbour- which is used for the entries of weapons from Israel and USA- are the most commonly used customs points, and the weapons smuggled are Jerico, Uzi, M-16, E-DAL. The names of the contraguerilla members are, Osman AK, Tansel, Ali, Ayvaz, and someone I saw during my visits but whose name I cannot remember. He is 1.70 m tall, with a big head, wearing glasses, wavy-haired, and wide-faced. He does not always wear glasses. He has a moderate attitude in his personal relations. Here, I could get the necessary information from the personnel, examine the files, get information about the persons who have been interrogated and about their attitude and behaviour during the interrogation. In general, the capabilities here are used by MIT, JITEM, DAL by learning the methods and producing high-level theories to be used during other operations when necessary. However, because MIT, DAL, and JITEM were exposed after the unknown perpetrator murders, disappearances, and conflicting works which emerged later, and hence the public attention was directed on them, such jobs are assigned to contraguerilla. Thus, a professional style of work was formed. Such conflicts with the police were experienced till 1997. Despite serious warnings, when a policeman named Erdal DOGAN continued to do things which would have exposed us, he was executed and was left as if he had committed suicide... In the later period, the contraguerilla provided the majority of personnel and took control. They received the privileges of warning and control over the others..." THE OFFENCES OF THE CONTRAGUERILLA MEMBER TURAN UNAL 1- On January 30, 1996, in Sivas, murdering Mete Nezihi ALTINAY, Imran AYHAN, Mustafa AKTAS, Muharrem OZDEMIR, Tevfik DURDEMIR, Ali Duran EROGLU, and Comert OZEN. 2- On March 31, 1998, in Cesme Izmir, kidnapping Neslihan USLU, Metin ANDAC, Mehmet Ali MANDAL, and Hasan AYDOGAN, torturing, putting them in a boat after breaking their arms and putting them to sleep with drugs, then sinking the boat with bombs and thereby murdering them. 3- Waiting to murder 2 revolutionaries in Marmaris, who were preparing for an action. 4- Kidnapping, torturing, and murdering revolutionaries in Istanbul TEM (Struggle Against Terror Branch of the Police Headquarters), Ankara DAL, Bayrak Garrison, Yenimahalle JITEM, Izmir Foca and Uckuyular. 5- Founding a society and public library in Diphac?koy, Amasya in April 1998 and training people to infiltrate DHKP-C and TKP-ML rural organisations. 6-Following, taking into custody, and torturing the mothers of the disappeared and prisoners in July 1996 during the HABITAT period. 7-Actions aimed at recruiting collaborators in the Aegean region and the Taurus mountains. 8- Following revolutionary students, carrying out provocations, and trying to recruit them as collaborators during the turban demonstrations at Ankara, Hacettepe, Beytepe, and the Faculty of Political Sciences campuses and the Istanbul University Faculty of Arts. 9- From November 1995 till November 1998, personally taking part in torturing and disappearing revolutionaries when he was the Chief of the Team 03, and also smuggling drugs and weapons for the contraguerilla. 10- Kidnapping, threatening, recruiting agents, following, interrogating, and torturing revolutionary-democratic people. Turan UNAL, himself, confessed that he committed the above crimes. Had Turan UNAL surrendered to the justice of the people, voluntarily confessed his offences against the people, and made public the contraguerilla organisation and its members, we would have forgiven him. His speaking sincerely to the public and revealing the public enemy organisation with all its aspects and documents might have extenuated his offences. We offered this to him. However, he continued to play bilaterally, and did not accept our offer. Because of this, it has been firmly proved that he committed the above mentioned crimes, on July 4, 1999, at 18:00 o'clock, in Cankiri Prison, he has been punished with death. THE ENEMIES OF THE PEOPLE WILL EITHER SURRENDER TO THE JUSTICE OF PEOPLE OR THEIR END WILL BE LIKE THAT OF TURAN UNAL REVOLUTIONARY PEOPLE'S LIBERATION FRONT From english at ozgurluk.xs4all.nl Sat Jul 17 10:13:15 1999 From: english at ozgurluk.xs4all.nl (english at ozgurluk.xs4all.nl) Date: 17 Jul 1999 10:13:15 Subject: DHKC statement-90 References: Message-ID: REVOLUTIONARY PEOPLE'S LIBERATION FRONT Press Bureau Date: July 8, 1999 Declaration: 90 WE PUNISHED THE CONTRAGUERILLA MEMBER TURAN UNAL WHO COMMITTED THE CRIMES OF DISAPPEARANCES, EXECUTIONS, TORTURE, AND DRUG TRADE Turan UNAL was sentenced to imprisonment in the Cankiri Prison because he had committed armed robbery. Although he committed armed robbery with his accomplices who are the members of the contraguerilla, they did not acknowledge him as a member when he was caught. Due to the conflict between him and his accomplices, Turan UNAL wanted to blackmail them by creating the image that he could establish relations with us. On the other hand, he protected himself by giving limited information, and wanted to provide a safe position against a possible attempt to silence him by his accomplices. Being aware of his above mentioned plans, Turan UNAL was taken into custody and interrogated by us. Turan UNAL admitted all his offences, and confessed to the existence of the contraguerilla organisation, and gave the names of some of the people who took part in this organisation and of those people who were disappeared by them, and told about the executions, tortures, drug smuggling, and so on. On March 1995, he established his first contacts with the contraguerilla when he passed the examinations of the Police Academy and got acquainted with Mumtaz Karaduman, the Chief of Amasya Police. Mumtaz Karaduman introduced him to Burhan Tansu, the Chief of the Personnel Branch of Ankara Police Headquarters. Burhan Tansu, in turn, introduced him to the alleged businessman Tar?k ATES and his partner Turan. These persons appear to deal with import-export and customs, but in fact are involved in all kinds of contraguerilla actions and drug smuggling. Even though Turan UNAL passed the examinations of the Police Academy, he then started his military service. He addressed his request to the chief of the Amasya Police. The Chief of the Amasya Police, himself, ordered that the necessary procedures for him to be able to perform his military service are carried out. On November 21, 1995, he started his military service at the 1st Hunting Training Centre in Temeltepe, Sivas. The commander of the squadron, Captain Salih DOGAN assembled Turan UNAL and 29 other persons at a separate place and told them that they would be trained separately. They were isolated from the other troops. They were trained there in various subjects such as different weapons, shooting, weapon maintenance, armed and unarmed defence, fighting techniques, team operations, operating different technical devices, strategy and psychology of struggle against terror, psychology of human society and criminals. Turan UNAL became a member of JITEM (Gendarme Intelligence Institution). He took part in many murders and torture actions. After the end of military service, he continued with contraguerilla actions. THE 03 TEAMS OF THE CONTRAGUERILLA: They abduct and execute people. "The persons at the center are: Colonel Erol BULUN, the commander of the Security Service Unit of the City Gendarme Headquarters in Yenimahalle, Ankara, Colonel IBRAHIM, the commander of Archival Information Department, Colonel SONER, the commander of Intelligence and Feasibility Department. The teams do not have an official position, rank, or status. Each member has an official record as if he were an ordinary private, corporal, or sergeant. The duty starts with military service. The persons are trained. After the end of the military service, the active duty continues at least three years. Whoever prefers may join MIT (National Intelligence Institution), Special Operations, or the Army after an examination. Or else they carry on a plain-clothed life under normal conditions, they are kept under control, and given some jobs from time to time. In general, a team is composed of three persons. Taking into account the test results and personal information, those persons who are close to one another and who are thought to get along well are grouped into three on average. According to the activities and behaviour in the group, some are given the position of the Chief of the Team. In addition to that, special care is given to turning the teams into cells. They give importance to widening the field of operation, independent work, information, and infiltration. Because an 03 group is like a wild card, sudden and last minute duties emerge. The Police, MIT, and other military institutions are used to provide information, material and personnel. The team receives orders from high-ranked chiefs of police services and branches. All the authorities and identities of the official forces--like Police, MIT, military commanders--are used..." "THE METHODS USED IN ANKARA The personnel of the team generally stays at Gendarme City Headquarters. If necessary, for instance when someone is to be followed closely, listened to, or kept under continuous observation, the team may be located in a suitable house, flat, or any other accommodation in Ankara, according to the conditions of the case. In general, they stay at hotels with false names and fake identities. Some of those hotels are Aldina Hotel on Bulten Road, Tunali, and big hotels such as Hilton, Sheraton, Grand Ankara, and Dedeman. The names and codes are determined just before the job. No information is provided to us earlier than that." (...) "The recorded telephone numbers taken from Turkcell and Telsim are given to the team if necessary. The communication with the centre is provided via either this way or pre-determined, frequently used addresses or telephone numbers. Or else, vehicle wirelesses and hand wirelesses are used...." The most effective official identity--for instance ranked policeman, MIT member, or soldier-- in the area we are present is determined in advance and given to us..." HE CONTINUED WITH THE CONTRAGUERILLA ACTIONS AFTER MILITARY SERVICE He established contact with the contraguerilla through references from Burhan TANSU, Tar?k ATES, and Zekeriya URGANCIOGLU from the Ankara Police Headquarters. He was introduced to these persons when he passed the examinations of the Police Academy. In line with the orders of these persons, he was sent to Ankara DAL (Deep Investigation Laboratory, a center of torture) in order to contact the DHKP-C team. There he met Osman AK, Ismet ..., Can (or Cem) ..., and Tansel .... First, on the orders of Osman AK and Istanbul Branch Directorate, he carried on contraguerilla activities in the Diphac?koy village of Amasya. He planned to found a society for this village and its surroundings with the aims of attracting the revolutionary democratic potential, drawing the attention of DHKP-C and TKP-ML (Turkey's Communist Party- Marxist Leninist) to this society, and consequently infiltrating the rural organisations of DHKP-C and TKP-ML. He founded the society. Moreover, he established a public library in the same village, but as the villagers thought he might be a member of the police he assigned another person to take his position and withdrew from the village. However, he stayed in the region to provide for exchange of information. Nevertheless, as they had little success, the society was dissolved. Turan UNAL was withdrawn to Ankara. During his stay in Ankara, he frequently met the previously mentioned persons. He followed, seized, and tortured people. They carried on these actions with their 3-person-team. From time to time, they attended the interrogations in Antalya, Istanbul and Sivas. They tortured many people at the JITEM Center in Yenimahalle.They took those who they took into custody without records to the Eskisehir, Golbasi, Kizilcahamam and Kirikkale roads and tried to execute them. The members of the 3-person 03 TEAM: Turan UNAL Sedat KABASAKAL (currently, he continues to commit crimes in Izmir.) Ertan Cetin (he continues to commit crimes in Ankara) In this organisation, there are nearly 60 teams, each with 3 people. They are classified according to codes like 03, 05, 07, 09, 11... Each class has a different field of specialisation. Only the team coded 03 is given the whole education. 03 is the most professional unit. Turan UNAL was a member of this team as well. They carry out the disappearances and secret murders where the perpetrators remain unknown. Other than contraguerilla actions against revolutionaries they took part in the drug trade. They transported cocaine from Italy to Turkey in vans and Mercedes cars. This was done via the firm named SALEM KORAY which is based in Yenimahalle, Ankara and owned by the contraguerilla. The heroin of the HASET construction firm was carried outside the country in the same way. He confessed that they killed Ali KURTOGLU in Cesme and 4-5 more persons because of a conflict over the drug trade. THE TRAINING CENTRES Corlu: Human psychology and camouflage. Sivas, Maltepe: Interrogation, following people, recruiting collaborators. Ankara, Yenimahalle, JITEM: Weapon, murdering without leaving any evidence, technical works, close combat. The training of Turan UNAL: At Ankara JITEM and Corlu, he took weapons training, murder without evidence, murder without weapons, interrogation, following people, recruiting people for spying, torture, technical work, psychology, close combat, Aikido, swimming, professional driving, etc. and lectures from foreign experts who came from foreign countries. PLACES OF INTERROGATION "Depending on the conditions of the work, we interrogate at Bayrak Garrison, if ordinary then at Yenimahalle JITEM or Special Team buildings at Golbasi..." The necessary interrogations and post-interrogation actions are performed in the fields on the Eskisehir road or in the building sites of Police. DISAPPEARANCES After the Gazi Uprising in 1995, JITEM, MIT, and the Police in Istanbul and Ankara drew up a list of persons to be disappeared. The list was then given to the 03 teams of which Turan UNAL was a member. They made a preliminary study of the names in the list. "Who is effective in the organisation and to what extent? If a given person is lost, will there be an increase in demoralisation and desertion from the organisation and revolutionism in the unit or region?" All these points were analysed, the targets were made certain, and from early 1996 on people were sent out. He stated that there are disappearances that are still not known about by the public and moreover that they disappeared some collaborators just because they knew something. "If there is someone to be disappeared at DAL, we go, take him, and disappear him after the interrogation." THE DISAPPEARANCE OF METIN ANDAC, NESLIHAN USLU, MEHMET ALI MANDAL AND HASAN AKDOGAN IN CESME ON MARCH 31, 1998. Turan UNAL claimed that he was not present during this action, but that he knew who carried out their disappearances and how this was done. His statement that he did not participate is not true. He only wanted to save himself. In our opinion, Turan UNAL was involved in the disappearance of our comrades and knew all the details. Our 4 comrades, having been kidnapped from Cesme, ALACATI, were interrogated in the buildings of contraguerilla which are placed in the military field in Foca. Then, they were kept 3-4 days in the building of the contraguerilla at Hatay Uckuyular. At the end of April, our comrades, who had been tortured heavily, whose arms had been broken and who had been put to sleep with drugs, were put in a small fishing boat on the shore of Izmir Seferihisar and the boat was sunk. The reasons why they chose Seferihisar are that it is a lonely place with a deep sea and the mountains are almost perpendicular to the sea. Celebration of the Disappearance: After they disappeared our 4 comrades, they celebrated this at a centre of amusement called FLY-IN which is built on a 40 000 square metre field in Cesme. This is a place constantly visited by members of the contraguerilla for amusement. It is also said to have a branch in Istanbul. THOSE WHO COMMITTED THE CRIMES OF KIDNAPPING AND DISAPPEARANCES -Turan UNAL: punished -"Bunyamin: Responsible for the team. He is from Bursa and was authorised in Bursa in September 1990. He is the security advisor of Nergiz Holding in Bursa. He is 1.80 m tall, lightly tanned, with straight brown hair, 80 kg in weight, aged 25-26, athletic." -"Alpaslan: He introduces himself as Alp. His nickname is Arap. Sometimes he wears graded eyeglasses. He is from Antalya. His uncle was once the mayor of Kemer and now lives in Kuzdere village of Kemer. His mother's house is in Lara. Darkly tanned, 1.80 m tall, with a big head, thick-lipped like a Negro, speaking fast, curly-haired, dark-eyed, 80 kg, athletic, very fond of playing football. Frequently, he goes to the football field of Tecavuzcu Coskun in Antalya Konyaalt?." -"Ibrahim: His nickname is Ay? Ibrahim, he is from Isparta. He is said to be protected by the president. He is 1.75 m tall, lightly tanned, straight-haired, brown- eyed, big-nosed, corner-faced, and 75. kg. THE PLACES WHERE THEY BURY THE MISSING PEOPLE He told us "Some of them were buried in the military field of Bayrak Garrison some were buried in the foundations of the state buildings - mostly police buildings - which were built by the Hasemoglu Construction firm, and some others were destroyed in the acid tanks of the state or state-related private factories where oil by-products which react with acids are processed," and also that they call such places "Holes". NAMES AND DESCRIPTIONS OF SOME MEMBERS OF THE CONTRAGUERILLA -"HAKAN YAGIZ: He is 1.90 m tall, 90 kg, dark-tanned, round-faced, wide fore-headed, hazel-eyed, broken-nosed, athletic, speaks Turkish with an accent like a foreigner. -EKREM AKDEMIR: He is 1.80 m tall, 85-90 kg, dark-tanned, round-faced, brown-eyed, black shining-haired. He has a muscled body because he exercises with weights. He is from Kayseri. -ALI CEYLAN: He is 1.80 m tall, 80 kg, lightly tanned, brown-eyed, light-haired, long-faced, his hands always move while talking. -ERDOGAN KAYA: He is 1.85 m tall, 80 kg, brown-haired, green-eyed, fat-faced, slightly narrows his left eye while talking, athletic. -HUSEYIN EREN: He is tall, 80 kg, dark-tanned, black-haired, brown-eyed, long-faced, thick-eyebrowed. -ERDAL: He is 1.90 m tall, 85 kg, brown, wavy-haired, hazel-eyed, fat-faced, as he always smiles. -IBRAHIM GOKCE: He is 1.80 m tall, 80 kg, lightly tanned, brown-haired, hazel or brown-eyed, athletic, thick-lipped, and from Isparta. -TARIK ATES: He deals with organising the youth in the Ulku Ocaklari (Clubs of Ideal), arranging marches with slogans for the funerals of soldiers and police, arranging high-rank contraguerilla meetings in his restaurant -Ates Meat Restaurant-, establishing foreign drug connections, and buying weapons." THE DRUG, WEAPON AND CUSTOMS EXITS AND SOME METHODS AND PLACES USED "Weapons, munitions, tools and requisites to be used in the contraguerilla and state-related special operations should not be registered. Therefore, foreign-made technical devices, weapons, and munitions are smuggled into the country. Such expenses are in general afforded by the income of the drug transfer from Turkey to foreign countries." THE SOURCE OF DRUGS "The landlords of the big tribes in the south eastern Anatolia are used in providing drugs in return for some privileges. The drugs obtained from big drug smugglers after denunciations are not destroyed. Instead, they are sent to Europe and other foreign countries and distributed. The customs points of Turkey where drug smuggling is dense and the methods used: Edirne Kapikule, Izmir Cesme Harbour, Gaziantep Kilis Oncupinar region-in connection with Syria and Israel-, and Mersin Harbour- for weapons entries from Israel. The methods of smuggling drugs and weapons at the customs: 1. Arranging the shifts of that day at the customs. 2. Learning the departure date of the vehicle which has been denounced to smuggle drugs out of the country (in relation with the contraguerilla) and sending out the already prepared drugs that day. For instance, the denounced vehicle which is loaded with drugs is followed by a car till the customs. That car is in turn followed by other drug loaded vehicles which, in fact, belong to the persons in connection with the contraguerilla. In the mean time, the vehicle at the front is denounced to the media institutions, so as to draw the attention to it and to provide the safe passage of their vehicles through the customs. In other words, while everyone is interested with the first one, the others pass easily. Weapons and munitions entries through the customs are carried out under the control of the contraguerilla, with the help of import-export firms and private foreign cars. For instance, the Cesme harbour, Kapikule, Mersin Harbour- which is used for the entries of weapons from Israel and USA- are the most commonly used customs points, and the weapons smuggled are Jerico, Uzi, M-16, E-DAL. The names of the contraguerilla members are, Osman AK, Tansel, Ali, Ayvaz, and someone I saw during my visits but whose name I cannot remember. He is 1.70 m tall, with a big head, wearing glasses, wavy-haired, and wide-faced. He does not always wear glasses. He has a moderate attitude in his personal relations. Here, I could get the necessary information from the personnel, examine the files, get information about the persons who have been interrogated and about their attitude and behaviour during the interrogation. In general, the capabilities here are used by MIT, JITEM, DAL by learning the methods and producing high-level theories to be used during other operations when necessary. However, because MIT, DAL, and JITEM were exposed after the unknown perpetrator murders, disappearances, and conflicting works which emerged later, and hence the public attention was directed on them, such jobs are assigned to contraguerilla. Thus, a professional style of work was formed. Such conflicts with the police were experienced till 1997. Despite serious warnings, when a policeman named Erdal DOGAN continued to do things which would have exposed us, he was executed and was left as if he had committed suicide... In the later period, the contraguerilla provided the majority of personnel and took control. They received the privileges of warning and control over the others..." THE OFFENCES OF THE CONTRAGUERILLA MEMBER TURAN UNAL 1- On January 30, 1996, in Sivas, murdering Mete Nezihi ALTINAY, Imran AYHAN, Mustafa AKTAS, Muharrem OZDEMIR, Tevfik DURDEMIR, Ali Duran EROGLU, and Comert OZEN. 2- On March 31, 1998, in Cesme Izmir, kidnapping Neslihan USLU, Metin ANDAC, Mehmet Ali MANDAL, and Hasan AYDOGAN, torturing, putting them in a boat after breaking their arms and putting them to sleep with drugs, then sinking the boat with bombs and thereby murdering them. 3- Waiting to murder 2 revolutionaries in Marmaris, who were preparing for an action. 4- Kidnapping, torturing, and murdering revolutionaries in Istanbul TEM (Struggle Against Terror Branch of the Police Headquarters), Ankara DAL, Bayrak Garrison, Yenimahalle JITEM, Izmir Foca and Uckuyular. 5- Founding a society and public library in Diphac?koy, Amasya in April 1998 and training people to infiltrate DHKP-C and TKP-ML rural organisations. 6-Following, taking into custody, and torturing the mothers of the disappeared and prisoners in July 1996 during the HABITAT period. 7-Actions aimed at recruiting collaborators in the Aegean region and the Taurus mountains. 8- Following revolutionary students, carrying out provocations, and trying to recruit them as collaborators during the turban demonstrations at Ankara, Hacettepe, Beytepe, and the Faculty of Political Sciences campuses and the Istanbul University Faculty of Arts. 9- From November 1995 till November 1998, personally taking part in torturing and disappearing revolutionaries when he was the Chief of the Team 03, and also smuggling drugs and weapons for the contraguerilla. 10- Kidnapping, threatening, recruiting agents, following, interrogating, and torturing revolutionary-democratic people. Turan UNAL, himself, confessed that he committed the above crimes. Had Turan UNAL surrendered to the justice of the people, voluntarily confessed his offences against the people, and made public the contraguerilla organisation and its members, we would have forgiven him. His speaking sincerely to the public and revealing the public enemy organisation with all its aspects and documents might have extenuated his offences. We offered this to him. However, he continued to play bilaterally, and did not accept our offer. Because of this, it has been firmly proved that he committed the above mentioned crimes, on July 4, 1999, at 18:00 o'clock, in Cankiri Prison, he has been punished with death. THE ENEMIES OF THE PEOPLE WILL EITHER SURRENDER TO THE JUSTICE OF PEOPLE OR THEIR END WILL BE LIKE THAT OF TURAN UNAL REVOLUTIONARY PEOPLE'S LIBERATION FRONT -- Ozgurluk.Org For justice, democracy and human rights in Turkey and Kurdistan! Website: http://www.ozgurluk.org DHKP-C: http://www.ozgurluk.org/dhkc List info: english-request at ozgurluk.xs4all.nl From english at ozgurluk.xs4all.nl Sun Jul 18 05:39:40 1999 From: english at ozgurluk.xs4all.nl (english at ozgurluk.xs4all.nl) Date: 18 Jul 1999 05:39:40 Subject: Americanism and patriotism cannot exist together! Message-ID: AMERICANISM AND PATRIOTISM CANNOT EXIST TOGETHER! "In our world, where wars are replaced by peace over night, after Kosovo it is the turn of the Middle East. This is because the USA wants peace and stability in the Middle East and Turkey. After Cyprus, it is the turn of the Kurdistan problem. The peace plan in the region, which started together with the exile of Abdullah Ocalan from Syria, is progressing towards its destiny slowly, step by step. On this platform, the most important obstacle is the Kurdish problem, which has to be resolved. You are free to call it what you want, either the world gendarmerie, or the new world order. However, the fact is that in this mono-polar world, the governing power does whatever it wants. According to it, wherever there is a delicate matter, cleaning up and rearrangement are required. It does these itself. Or else, it is not possible to be the boss of the universe." Yasar Kaya, The President of the Kurdish parliament at Exile (July 5, 1999, Ozgur Politika) "Everybody has to know the following; we are not against the USA's creating stability in the region according to itself . It may make arrangements according to its own benefits... However, it will not be approved if it sacrifices a people while realising this aim." Cemil Bay?k, member of the PKK Presidential Council (June 20, 1999, Ozgur Politika) "If democracy is achieved, [Turkey] will become the most effective power of the region. No obstacles remain on the way to European Union. Those who are making plans against Turkey, will be running to make alliances with it. The economy, which is at an impasse, is making a recovery both inside and outside. Turkey is reaching the point where it will be real power in the Balkans, Caucasus and the Middle Asia." Abdullah Ocalan (June 25, 1999, Ozgur Politika) There are three excerpts above. They speak on behalf of their organisation. What is the relation between what is written and declared in these statements, and revolutionism, nationalism, and the interests and liberation of the Kurdish people? Is there no-one who can explain and clarify these points? Leaving aside revolutionism and socialism, is there no-one to say that THIS IS NOT NATIONALISM? WHERE IS THE NATIONALISM IN THE ABOVE EXCERPTS? WHERE IS THE REVOLUTIONISM? WHERE IS LIBERATION? The only meaning of these words is the confession of Americanism. Here is surrender to US imperialism. Here is being dependent on it. This is what we observe. This is what we understand both at the first sight and also after a deep analysis. Those who talk about the democratic republic.... Those who talk about tactics... Those who are very fond of interpreting.... Are you not going to explain what these have come to mean? Are you not going to interpret these words? Who is Yasar Kaya? The President of the Kurdish Parliament. What does he say? That the USA is the master of the world and it has to be complied with. In that case, whose parliament is it? Is it the parliament of the bourgeoisies, the landlords like TBMM (Grand National Assembly of Turkey), or the parliament of the Kurdish nation including its workers, villagers, officers, tradesmen, intelligentsia, and petit bourgeoisie? Is this a parliament, which accepts the world sovereignity of the USA, and perceives the to-be-established Kurdistan as a neo-colony of USA? IF NOT, how is it that the Americanism of someone talking on behalf of this parliament is being approved? Cemil Bay?k is talking on behalf of the PKK. What does he say? That the USA may do whatever it wants. Cemil Bay?k is stating a drawback in the name of "defending the Kurdish nation." If you do not harm the Kurdish nation, then you may do whatever you want to the others. What profound internationalism! Both during the trial and also in his other declarations, Ocalan has quite often attacked the European countries and blamed them. Nevertheless, another fact, which has been realised by everybody, is that Ocalan has never mentioned the USA. Even though it was the USA which delivered him to the Turkish oligarchy! In return for what is the USA being protected? Why, and in line with whose policies, have the others been opposed? There is no answer. The US solution is in process. Ocalan, the PKK Presidential Council, and the PKDV are also defending this solution. Does anybody still have any doubt? The US solution is progressing step by step. The repentance law, local administrations law, and radio-TV arrangements are on the agenda. These will come true. But, first oppression... Or in the same line, realising these part by part. The policy of the oligarchy has not changed. They are planning to make use of Ocalan for this aim. If Ocalan does not play his role or if they cannot suppress the PKK, different policies will be put on the agenda, including the execution of Ocalan. The current process is in accordance with the US solution. Now, they are creating public opinion. The trial, and the testimony and behaviour of Ocalan were the means of creating public opinion. This stage has been completed just as the USA wanted. The aim is to destroy the revolutionary dynamics. The aim is the stability of the oligarchy and imperialism. The aim is to make the state eternal. Everything has been arranged in accordance with this plan. Whatever the USA does in the region, it will not be interfered with, it will be obeyed. But they do not stop here. The "leader country of the region" theory, which is developed by Ocalan and the Presidential Council, is in fact a part of obeying the policies of the USA. Cemil Bay?k tells it to do whatever it wants to the other peoples and countries. Ocalan and the other members of the Presidential Council offer to open out together into the Middle East, Caucaus, the Balkans, and then to exploit, and plunder other countries and peoples together. Just like the Ottoman Empire in the 16th century. Let us remember what the PKK Presidential Council member Duran Kalkan said: "Turkey, somehow, has to overcome this old situation. It cannot remain in its borders as in the 20th century. From now on, this will change, it will open out into the exterior. If the correct methods are found, this may result in a great development as in the 16th century. However, if the correct methods are not found, the necessary relations and alliances are not established, then this possibility of development will be lost." (April 23-24 Ozgur Politika) In the following, he said that Turkey has made alliance with the USA and Israel, but that was not enough. It has to rely on the Kurdish power as well. WHAT IS THE MEANING OF THESE THEORIES? WHERE IS REVOLUTIONISM, ANTI-IMPERIALISM, AND PATRIOTISM? WHERE ARE THE INTERESTS OF THE PEOPLE IN THESE WORDS? THEY DO NOT EXIST! THESE WORDS DO NOT INVOLVE EVEN THE SLIGHTEST INTEREST OF PEOPLE! THESE WORDS, IN THEIR MOST NAKED FORM, ARE THE DEFENSE OF THE IMPERIALIST POLICIES. These words clearly defend imperialism. The PKK's opening out to the Balkans, Caucaus, and the Middle East policy is in fact an appeal to the USA. It is the declaration of obediance, once more from another point of view. Because the PKK knows very well that Turkey applies the policy of the USA, and that it is the subcontractor of the USA, especially in the regions listed. Offering Turkey's oligarchy the role of leader of the region and then to open out into such places means assuring the USA that it will apply the policies of the USA in the region in its name. These are not just comments. This is the clear meaning of what has been said. WHO ARE WE? WHAT ARE WE? WHAT DO WE DEFEND? WHO DO WE DEFEND? This is the question that everybody has to ask. Putting patriotism, revolutionism and Americanism side by side, and beating about the bush to theorise this, does not prove that you are a theoretician but rather demonstrates a mentality which is ready to defend counter-revolution. Revolutionism is anti-imperialism. Patriotism is anti-imperialism. Anti-imperialism is, first of all, anti-Americanism. Revolutionism is to continue with the war against imperialism UNTIL THE LAST BREATH, even if US imperialism takes control of the whole earth, and LEAVES THE REVOLUTIONARIES WITH NEITHER A PLACE TO MOVE NOR A FIELD TO BREATHE. -- Ozgurluk.Org For justice, democracy and human rights in Turkey and Kurdistan! Website: http://www.ozgurluk.org List info: english-request at ozgurluk.xs4all.nl From english at ozgurluk.xs4all.nl Tue Jul 20 11:26:10 1999 From: english at ozgurluk.xs4all.nl (english at ozgurluk.xs4all.nl) Date: 20 Jul 1999 11:26:10 Subject: Turkey/DHKP-C: Prisoners rise up, guards taken hostage Message-ID: ANKARA, July 20 (AFP) - A group of inmates at a prison here were Tuesday holding eight guards hostage, the Anatolia news agency reported. The reason for the hostage-taking was not immediately clear. The action began in a wing of the prison housing members of the extreme-left Revolutionary People's Liberation Party-Front (DHKP- C), an outlawed Marxist group, the agency said. According to reports, the prisoners broke the windows of their ward and barricaded the doors using beds. Anatolia said security measures were beefed up around the prison. Anxious relatives of the inmates were gathering outside the building. -- Ozgurluk.Org For justice, democracy and human rights in Turkey and Kurdistan! Website: http://www.ozgurluk.org mailto:ozgurluk at xs4all.nl / mailinglists: petidomo at ozgurluk.xs4all.nl List info: english-request at ozgurluk.xs4all.nl From yasmine at eng.gla.ac.uk Fri Jul 30 09:49:05 1999 From: yasmine at eng.gla.ac.uk (yasmine at eng.gla.ac.uk) Date: 30 Jul 1999 09:49:05 Subject: In defence of Iranian students Message-ID: London 29-30th July 1999 Sit in in front of Amnesty International offices in London This protest is called by by Workers Left Unity-London branch, the Communist party of Iran, Sarbedaran, Iranian Peoples' Fedayin and a number of other groups. To be followed by a picket saturday 31st July 2-4.00pm Calling for release of Iranian Students arrested in Tehran and other Iranian cities.