Thursday, October 22, 2015

The Efforts to Limit Power; 
A General Election as the Instrument for Development of Democracy in Modern  Country
Syafri Hariansah
(Student of Ankara University)
General View of the Present Research
There are two problems that need to be studied academically namely the issue of democracy and general elections. Theoretically, it is understood that the general election is a direct instrument used in democratic countries. Democracy can be seen as a concept in a country where any decision-making involves its people, "a government of the people, by the people, for the people".[1] To put it simple way, democracy can be regarded as a political system in a particular country.[2]
In the context of modern state development, democracy is expected to be the right choice in governance process. In his book, Robert A. Dahl argues that “democracy provides opportunities for effective participation; equality in voting; gaining enlightened understanding; exercising final control over the agenda; inclusion of adults".[3] If the opinion of Robert is further analyzed, it can be understood that democracy indeed allows open space for public participation. People are given equal opportunities in governance and have the same political rights i.e. the right to vote and to be elected.
Democracy was born from a great movement involving people (people power), or in other words, democracy is identical to the movement of resistance against the dictatorial government. For example, more than a decade ago, more precisely in 1998 there was a massive reform movement in Indonesia demanding President Suharto retreated from his position.[4] Recently, the a movement made by the public and pro-democracy activists in Hong Kong demanding to have full democracy practice can be seen as another example of the movement.[5]
More over, democracy can also be born as a form of leaders’ maturity, for example in Turkey[6] where the leaders make fundamental changes in the organization of presidential elections.[7] Even before the presidential election in Turkey took place, the Prime Minister (PM), Recep Tayyip Erdogan, said that Turkey should become a modern country and be ready to leave long tradition in the state and Erdogan also stated his intention to change the constitution and make the President as the executive since in the past President of Turkey was only a ceremonial figure.[8]
According to the statistical figures published by the democracy index in 2014, there are 24 countries that implement full democracy and 52 countries are flawed democracy.[9] It shows that democracy is the general trend of governing countries. Theoretically, it should be thought that there is no ideal system of government processes in the world. It means that democracy is not the best (stable) government system in the universe.
By having further analysis, democracy does not entirely give positive impacts on the state administration. From the negative side, democracy tends to build tyranny of the majority over the minority and the disintegration of society.[10] Moreover, Aristotle sees democracy as a form of a setback in the government system or in other words, democracy is a bad system.
Basically, the modern state must be supported by a modern constitution. In general, the constitution contains the vision and purpose of the state as well as proposes basic principles and rules which govern the life of the nation, state, and society[11]. However, in the context of the necessity of the modern state administration, the constitution at least should contain rules about the system to fulfill positions both in the executive as well as in legislative level.
It is undeniable that democracy and general election are a need for the implementation of the modern state in accordance with current needs. The above mentioned facts become the evidence that people have a very strong role in the transformation of their country towards the modern state, or in other words, sovereignty is the forerunner of the birth of the democratic system. This testimonial is in line with statement proposed by Harold J Laski:[12]

"The modern state is a sovereign state. It is, therefore, independent in the face of other communities. It may infuse its will towards them with a substance the which need not be affected by the will of any external power. It is, moreover, internally supreme over the territory that it controls"

Based on this opinion, it can be concluded that the modern state is a country that has sovereignty. It means that, almost all countries in the world have sovereignty but if it is associated with the development of the country in the 20th century, it will be different. The opinion of the people's sovereignty by Roessau can be a major indicator of the modern state system; Roessau said that general election should take place as an effort to accommodate the wishes of the people in every policy decision.
Ramlan Surbakti, in his book, argues that the general election is a mechanism of selection and assignment or transfer of sovereignty to the person or party that is trusted[13]. In addition, Harris G Warrant says that elections are the occasions when citizens choose their Officials and Decide, what they want the government to do. These decisions and citizens determine what rights they want to have and keep[14]. By referring to the two above-mentioned opinions, general election can be simply understood as a system or method of leadership filtration by promoting democratic principles in the process of leadership transition.
In Indonesia, the direct election is held to elect the President and Vice-President (namely PILPRES) 15, member of the Legislative ("PILEG)[15] and Governors, Regents and Mayors (PILKADA).[16] The election is held by election management bodies consisting of Elections Commission (KPU), Election Supervisory Body (BAWASLU) and the Honour Council of Election Commission (DKPP).
Implementation of the election itself has a positive role. Election is positioned as a filtration system and circulation of power, both in the executive and legislative, bringing future leaders with constituents, and then the election is the most democratic way in determining which leaders who gain legitimacy based on the people’s vote. In addition, the election is designed as a limitation of power in a state. However, in one side, election causes transactional politics, black campaign, even leads to conflict at the grassroots.
From the results of the evaluation conducted by the Elections Supervisory Board in 2014, there were 7,250 violations at the time of legislative elections, with the details of the criminal offense as much as 186 election cases, 38 violations of the code of ethics, and the 7296 electoral administrative violations.[17]
The two things above would lead to a paradox of rationality that rises to the surface of democracy and the holding of the election itself. On one side, democracy and general election can be an important indicator of the modern state, however, on the other side, democracy causes instability in society.







[1]  Harris G Warren, Our Democracy at Work, Englewood Cliffs, (USA: Printice P.l, Inc, 1963),p.2.

[2] Henry B Mayo, An Introduction to Democratic Theory, (New York: Oxford University Press, 1960), p. 38.
[3] Robert A. Dahl, On Democracy. (USA; Yale University Press, 1998), p.38.
[4] Theoretically, Indonesia (in Soeharto’s regime) had applied democratic system. The concept is then called as procedural democracy. The people power action in 1998 was a form of action to force the implementation of full democracy in Indonesia.

[5] Chusnan Maghribi, Suara Merdeka, Demokrasi di Hongkong, 30 September 2014, can be accessed in http://berita.suaramerdeka.com/smcetak/demokrasi-di-hong-kong/

[6] Republic of Turkey had been proclaimed by Grand Council on 29th October 1923 by making Mustafa Kemal Ataturk as the first President and Ismet Inonu Pasha as Vice President. Then, in 1937, Mustafa Kemal Ataturk made secularism as national ideology, so the government separated religion and government processes. By using his authority, Mustafa Kemal Ataturk made some constitution to replace Islamic law in Turkey. As cited in Reksa Fiaji Tamara, Analisis Kemenangan Adalet Ve Kalkinma Partisi (Akp) Dalam Pemilu Turki 2011, Journal Ilmu Hubungan Internasional, 2013.
[7] The first general election in Turkey took place on 10th August 2014. There were three candidates namely Prime Minister Recep Tayyip Erdogan, an academic and the former chairperson of OKI Ekmeleddin Ihsanoglu, and a young kurdi politician Selahattin Demirtas. The first general election in Turkey was held by using absolute majority principle that was the President was the one who gained absolute majority or 50%+1 and if it failed so the election would have had two round systems. The concept can be seen in Syafri Hariansah, Pengisian jabatan Presiden dan Wakil Presiden; studi 8 Negara, (Yogyakarta : AG publisher, 2014). See also Voice of America, Turkey Runs the First President Election 10 August 2014 (can be accessed on http://www.voaindonesia.com/content/turki-lakukan-pemilihan-presiden-langsung-pertama/2408665.html)
[8] Turkey made changes in electing president mechanism. Along the history (91 years), the President in Turkey was elected by parliament but in 2014, Turkey changed the tradition by direct vote as the highest authority. Ibid, see on Republika online, erdogan ucapkan selamat tinggal, 10 Agustus 2014, can be accessed in  http://www.republika.co.id/berita/internasional/timur-tengah/14/08/10/na3efs-erdogan-ucapkan-selamat-tinggal
[9] see democracy index by country tahun 2014, compare to democracy ranking. It can be accessed diakses pada tanggal 21 April 2015,  dapat diakses dalam http://democracyranking.org/

[10] Robert A. Dahl, Perip. Demokrasi, Menjelajahi Teori dan Praktek Demokrasi Secara Singkat, (Jakarta: Yayasan Obor Indonesia, 2001), p..63.

[11] Bambang Widjojanto, Reformasi Konstitusi: Perspektif Kekuasaan Kehakiman, Jurnal Kementrian Hukum dan Hak Asasi Manusia Republik Indonesia, 14 July 2010.

[12] Harold J. Laski (1967) A Grammar of Politics, (London: Allen & Unwin), as cited in Mark Beeson, Sovereignty Under Siege: Globalisation and the State in Southeast Asia,p.2. Paper for ‘Running on Empty? Politics, Markets and Southeast Asian Regionalism Southeast Asia’, 17-18 January, Southeast Asia Research Centre, 2002, Hong Kong. A revised version will appear in Third World Quarterly
[13] Ramlan Surbakti, Memahami Ilmu Politik, (Jakarta : Gramedia Widya Pustaka Utama,1992),p.181.

[14] Direct election for President took place in Indonesia in 2004. The election is held every five years. See Syafri Hariansah, Pengisian Jabatan Presiden dan Wakil Presiden studi perbandingan dengan 8 negara, op.cit., p. 50.

[15] Legislative election in Indonesia is run to elect members of the House of Representatives and the Regional Representatives Council, Legislative election is held for 5 years.

[16] Election governors, regents, and mayors are held to elect the governor in each province, the Regent and the Mayor of the District and City region in the entire territory of the Republic of Indonesia.
[17] Data of legislative elections in 2014, accessed on February 10, 2015, can be downloaded in http://www.rumahpemilu.org/in/read/5900/Bawaslu-Terjadi-7520-Pelanggaran-di-Pileg-2014

Tuesday, June 9, 2015


BEYOND BELIEFE: SCIENCE & RELIGION
By: Mughzi Abdillah
(MA Student of Religious Studies, Ankara University)


“One of the greatest tragedies of our times is this impression that has been created that sciences and religion have to be at war”
(Francis Collins)

With the load of protests by a small number of religious groups over teaching scientific concept like evolution and the Big Bang in schools, and the load of proclamations by scientists, atheists and philosophers, it seems there is a war between religion and sciences. Religious teachings become rare while science develops progressively without ethical values. The attention given to the clashes glosses over the numerous cases in which science and religion harmoniously coexist.
Some people try to find a relationship between science and religion. While others believe that there can never be found a relationship between science and religion. Both of them are different entities, whether in terms of formal-material objects (ontology), research methods (epistemology), or the role that is applied (axiology).
Before discussing the differences or similarities between science and religion, we should consider the concepts and paradigms of science according to scientists. What exactly is science? How can we characterize it? What are the necessary and sufficient conditions for a given inquiry or theory or claim to be scientific, a part of science?
Terminologically, science means objective and systematical knowledge which is proved (M. Ridwan, dkk, 1999:577). The cornerstone of the scientific method is the postulate that nature is objective. In other words, the systematic denial that ‘true’ knowledge can be got by interpreting nature in terms of final causes …” (Monod 1971, 21, Monod's emphasis).
In this case, Bruno Guiderdoni (2004:41) expressed the opinion which is concerned the reasoning of the concept of religion. He distinguished the terms of science and religion in many definitions.
1.    Science asks objectively about “how”, while religion focuses on the question of “why”.
2.    Science is concerned with fact and reality, while religion is related with values and meanings.
3.    Scientific approaches use analysis and data, while religious approaches are synthetic. 

Some people consider science as the only objective knowledge because its truth can be proved evidently. They assume that religion arises from the faith, while science certainly based on reason. They think that the reason has its own foundation without having to refer to a transcendent reality. This secularism thought causes controversy about a relation of science and religion. Hence, Ian G. Barbour (2002:47) made typology a relationship of science and religion. For him, science and religion have definite relations summarized in four typologies: conflict, independence, dialog and integration.   

1.    Conflict
We still remember what happened in the 17th century, when science and religion gave truth claim in the same domain. Religion and science both have the same right to explain the origin of universe, the heliocentric-geocentric, etc. Science and religion were considered as two opposites, so the people only had two choices: to reject religion and accept science or to reject science and believe in religion.
          The above perspective usually adopted by the group of scientific materialism and religious literalist. Some material scientists assume that material and reality are the basic nature (concerned with empirical reality), and believe that the scientific method is the only valid way to get the truth. For them, science is objective, opened, factual and progressive, while religion is subjective, closed, parish, not critical and very difficult to change. They cannot accept religion, because it is not public data that can be tested by experiment and the criteria of coherence, comprehensiveness, and usefulness. On the contrary, some religious literalists assume that the holly book is the only source of truth, because it is eternal revelation coming from God. They also argued that scientific theory such as evolution theory is too favor the philosophy of materialism and degrades moral commands of God.  
The view of clergies that only recognize the truth of scripture encourages people to assume that another view outside of religion is wrong and whoever denies the view of religion is called a pagan and thus deserves punishment. Scientists who did research that are contrary to the beliefs of religion became victims of oppression and cruelty of the church. For instance, Catholic Church gave severe punishment to Galileo Galilei because of his thoughts which were in opposition to that of the church. The same case also takes a place in Muslim country. The theory of evolution and sciences get a firm refusal there. One of concrete rejection is condemnation of Saudi Government on the Pokemon movie as one of the film’s character is believed to be based on the theory of evolution. This case illustrates that a relation of science and religion still remains big problem.       

2.    Independence
The second paradigm says that science and religion have different domain, science discusses about nature while religion teaches people values and ethics coming from God. Science is built based on observation and reasoning, while religion is based on the revelation of God. Religious belief depends entirely on the will of God, in the contrary science is based on discovery of human.
          According to Langdon Gilkey, science and religion have different functions. He describes them as follows:
a.      Science describes the data that is objective, public and repeatable. While religion concerns with the existence of the world and the personal experience (guilt, anxiety, forgiveness, trust, etc.)
b.      Sciences ask objectively about “how”.  At the same time religions focus on the question “why” to answer the wisdom of the phenomenon.   
c.      The basis authority of science is logical coherence and appropriateness of experience, while the highest authority of religion is God and His revelation.

In this case, scientists could carry out their activity freely without the involvement of theology, so do religious believers, because the methods and issues are different. Science is built upon the observations and reasoning, while theology is based on divine revelation.  

3.    Dialog
This view offers the relation of science and religion to be more constructive interaction rather than previous views. It is recognized that science and religion have common goal that can be discussed. Generally the aim of science is to develop the quality of human life. Of course, to develop human life, people must adhere to ethic values.
The dialog emphasizes the similarities of methods and concepts of science and religion. In this concept, science also discusses about relation of God and the world. It answers some questions that cannot be observed by scientists directly. For example, why the universe moves regularly?, who does maintain the regularity of the universe?. Albert Einstein asserts that religion without science is blind, science without religion is lameSo scientist and theologian should explain the phenomenon clearly.


4.    Integration
Science and religious doctrines are considered as valid and coherent sources of world view. Integrative relation of science and religion provides greater insight for human being. Science can improve religious beliefs by providing scientific evidence of revelation. Maurice Bucaille combined similarity modern scientific description with description of the Qur’an on nature. This combination is expected to improve religious understanding comprehensively.
There are many way to integrate a relationship of science and religion. We should realize that scientific data on regularity of the universe proves God’s power in regulating it. The consciousness arises when we learn the regularity. On the other hand, religious belief which is concerned with scientific theory should be reinterpreted and reconstructed. The general assumption that the texts are limited, meanwhile, realities are unlimited (al-nusus mutanahiyah wa al-waqai’ ghairu mutanahiyah) encourages theologian to reform and reinterpret the religious teachings. It insists that scientific theories, including religious ones that are established by scholars, they have probably an irrelevancy and human’s error in their concepts. As a result, understanding of religion in a certain era and certain level advancement of science might be reformed to be better and to be more contextual. Amin Abdullah considers it qabilun li al-niqash wa al-taghyir (subject to criticism and change).



REFERENCE
Abdullah, Amin. “Bangunan Baru Epistemologi Keilmuan Studi Hukum Islam dalam Merespon      Globalisasi”, as-Syir’ah, XXXXIV, December 2012.
Soroush, Abdul Karim. Menggugat Otoritas dan Tradisi Agama.Bandung: Mizan,
2002.

Abdillah, Mughzi, The Reinterpretation of Maqasid al-Shari’ah. UIN Sunan Kalijaga, 2013.
Barbour, Ian G. Issues in Science and Religion.






Friday, May 29, 2015

THE ROLE OF THE MIGRATION PROCESS IN THE CULTURAL-ECONOMIC CHANGES OF THE LIFE OF KYRGYZ COMMUNITY IN VAN, TURKEY
Zarina Urmanbetova MA Student of Hacettepe University


About 30 years ago a Kyrgyz community from Pakistan came as refugees to eastern Turkey. They were from Afghanistan and were already refugees in Pakistan at this time. Before coming to Turkey, this community was living in the Central Asian steppes as a nomadic community. Their motherland was in the Pamir valleys of Afghanistan before their exodus to the Pakistan after the Saur Revolution in 1979 in Kabul. Nowadays according to the Statistical Committee of TR they are about 1720 people living in the village of Ulupamir relating to the Erjish district, Van region of Turkish Republic . This paper aims to explain the cultural and economic changes in their life after the end of main migration process.

Key Words: Forced Migration, Ethnicity, Culture, Cultural - Economic Change
IINTRODUCTION
The paper aims to provide information about the Kyrgyz community, currently living in Van, Turkey and their migration journey from Afghanistan to Turkey. How and why the last station of their migration was Turkey and how their nomadic life ended? Last but not least, how the migration process has influenced their cultural and economic life?
This community is united under the Kyrgyz ethnicity. According to the social scientists that studied this term, ethnicity is based on common ancestry and cultural differences from other ethnic group. Cultural differences are defined by very different aspects such as language, costumes, customs etc (Fenton, 2003:62-63; Banton, 2007:19-35). Another main tool of the ethnicity is a collective name of the group. This is distinguishing aspect for the ethnic group, because ethnic groups recognize each other with the name of ethnicity. The establishment of the ethnicity must be based on the common memory, which is occurring through historical process. The understanding of common history, which defines common memory of ethnicity, provides the unity among the members of the group. Ethnicity is always associated with a certain place/territory. This association could be linked with certain places or strong memory of the ethnic group. At the same time there are other strong aspects of ethnicity, these are the sense of belonging and solidarity of member to the group (Smith, 2002: 47-56). Kyrgyz community which we are considering here in this context has all those aspects quoted above in their ethnic identity. Common history, memory, language, cultural features, ethnically associated place are the main aspects. Another important term in the context of the paper is forced migration. Kyrgyz community was forced to leave their place due to the political circumstances of the country. Migration is the movement which is made by individuals or collectively. The common point of definitions of migration is the movement from one location to the residential point of movement. That change of the locatıon could be permanent or semi-permanent. It depends on the purpose of the people who take this decision. Migration is an event in which people make a geographical movement from one place to another to spend their whole life or part of it. Migration could be on a short-distance as a neighborhood relocation. On the other hand it could be on a long-distance as a shift to another country. According to another definition of migration, it is not only a changing of geographical place, but can also be considered as changing a society. Geographical displacement for the people is a changing of the social, cultural, economical and political environment. At the same time it affects both sides migrants and host society (Yalçın, 2004:11-13; Jackson, 2010:1-2 [1969]).
Migration of people takes place for different reasons, according to Peterson there are 4 different kind of migrations. One of these forms is forced migration. In case of forced migration, people often take the decision to migrate suddenly when their lives are in danger, in case of emerging threats such as natural disasters, political, economic and social reasons. Natural disasters like floods, earthquakes; food shortages, famines, droughts are considered as the reasons of first category for forced migration. The causes of forced migration in the second category are the situations when the migration is imposed from outside. In that case there is a kind of conflict situation or the possibility of conflict, which does not let them live there in a peace (Hugo, 2005:5-6; Peterson, 1958). Kyrgyz from Afghan Pamirs were forced to leave their homeland because of political situation of the Afghanistan. The new regime, which was established after Saur Revolution in 1978, was dangerous for their life as they explain. After four years of a refugee life in border country Pakistan, they managed to come Turkey.

Thursday, April 16, 2015


ECHOLOGICAL FOOTPRINT
Muhammad Reza Fahlevi
Ankara University

 


In this opportunity I will discuss about Ecological Footprint. You’ve probably heard of the Ecological Footprint. In international issues Ecological Footprint is the issue that very often discussed by the people.
What is The Ecological Footprint? The Ecological Footprint is a system that measures how much water and land required to produce a source for human population. The function of Ecological Footprint for nations is a resource accounting tool that help countries understand their ecological balance sheet and gives them the data necessary to manage their resources and secure their future. The concept of Ecological Footprint is introduced by William Race and Mathis Wackernagel in 1990.
In Ecological Footprint is represent two side of balance sheet. Specifically, Biocapacity and Footprint. Biocapacity is the capacity of the earth to fulfill human needs and Footprint is the demand of human to the earth’s ecosystems. As I know there is some footprint in this earth :
-          Forest Footprint: Human always cut down trees to produce timber (furniture and something like that)  and paper.
-         Carbon Footprint : Vehicles which always use gasoline or diesel as a fuel and also can damaging ozone.
-         Built-up Land Footprint : Vacant land always use for make building, like home, mall, store and others.
-         Cropland and Pasture Footprint : human always take a food and flore from the earth.
-         Fisheries Footprint : Human always fishing fish from the sea
After we use natural resources certainly we have to recycling it in order to keep the balance of the earth by Ecological Footprint. But, our current global situation since 1970s, humanity has been ecological overshoot with annual demand of natural resources exceeding what earth can regenerate each year.
Description: http://www.footprintnetwork.org/images/uploads/Number_of_Planet_Scenarios_2008.JPG
Today the condition of our earth humanity uses the equivalent of 1.5 planets to provide the resources we use and absorb our waste. This means it now takes the Earth one year and six months to regenerate what we use in a year.
In Moderate UN scenarios suggest if our current population and consumption is continue perhaps in 2030s we need 2 earth to support us. And of course this should not occur because we just have one.
In country’s scope footprint is influenced by individuals. The size of person’s ecological footprint depends on development level and wealth, because if they life in the development level and wealth its mean they life with high lifestyle and if they life with high lifestyle its needs a lot of natural resources to fulfill their needs. For example, individuals generally have no direct control over the size of the built-up land footprint until that region become very overshoot like United State of America. For more detail example we will discuss it in our meeting.
     How to solve it ? This is a globalized problem so to solve this problem everyone needs to contribute to a solution. This is a prosperity problem everyone wants a better lifestyle which often involves increased consumption. Developing country want to consume more and developed country don’t want to consume less.
Sources :

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