‘Unarmed’ We Intervene, Unnoticed We Remain: The Deviant Case of ‘February 28th Coup’ in Turkey

Aslan, Ömer

doi:10.1080/13530194.2015.1102710

Cited by 11 publications

(8 citation statements)

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“…The mainstream media was a significant instrument used in February 1997 post-modern coup when the Kemalist elite led by the military forced the resignation of the Islamist Welfare Party (RP) government (Aslan 2016). This was a major factor determining the attitudes of the AKP towards the mainstream media in Turkey, as the leading members of the AKP were also the members of the RP party back in 1997.…”

Section: Mainstream Media and The Akpmentioning

confidence: 99%

Media Sources Shared on Facebook and Networking: Erdoğan and the AKP in Turkey

Şahin¹

2021

SPS

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media sources shared on Facebook and networking by Erdoğan and the AKP in Turkey 1The Justice and Development Party (AKP) and its leader Erdoğan represent the culturally heterogeneous periphery against the old ruling elite in Turkey. After almost two decades in power, Erdoğan and the AKP subdued the mainstream media while they aim to realize the same scenario with respect to the social media. Social media are spaces for governmental or pro-governmental propaganda, but also for the expression of political dissent. Politicians in Turkey have been using various social media platforms more effectively since the 2010s. This research reveals that the great majority of the content shared by Erdoğan and the AKP Facebook (FB) accounts belong to their own media production teams. The shared sources are disseminating pro-government propaganda. The Erdoğan FB account has a more intensive network than the AKP FB account. We also found that the main promoters of these two FB accounts were using pseudo names, which might indicate that the main promoters were political trolls.

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Section: Mainstream Media and The Akpmentioning

confidence: 99%

Media Sources Shared on Facebook and Networking: Erdoğan and the AKP in Turkey

Şahin¹

2021

SPS

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“…Furthermore, the laik elite was extremely agitated by the political popularity of Erbakan and his disciples, one of which, Erdoğan, would later rule the country for two decades. The laik elite, its media arms and indeed the military, then, carried out the postmodern coup of February 28, 1997 (Aslan 2016), to cripple political Islam as well as other non-politicized Islamic groups, in both social and political terms. The coup ousted Erbakan from his post as prime minister and silenced Fethullah Gülen and most other leaders of Islamic groups.…”

Section: State-religion Relations In Turkey: a Long Fight Against Thementioning

confidence: 99%

An alternative reading of religion and authoritarianism: the new logic between religion and state in the AKP’s New Turkey

Öztürk

2019

Southeast European and Black Sea Studies

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Since roughly 2011, the Turkish state and the ruling Justice and Development Party (AKP) have been going through a process of mutual transformation. Some of the historical apprehensions, biases and frustrations exhibited by Turkey as a middle power been absorbed by the relatively reformist AKP. Conversely, the AKP and its undisputed leader Erdoğan have seen their socio-political fears, power based conflicts and ethno-religious desires become dominant in all areas, including religion. As a consequence of this bilateral transformation, Turkey has become both an inclusionary and a hegemonic-authoritarian state, and at the same time a weak one. Within this new identity and structure of the state, Sunni Islam has become one of the regime's key focal points, with a new logic. This article seeks to explain the transformation of the relations between the AKP's Turkish state, religion and religious groups, by scrutinising Karrie Koesel's logic of state-religion interaction in authoritarian regimes.

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“…The focus of this study is the women who were deprived of their rights to education and work because of wearing Islamic headscarf (hijab), and forced to make a choice between their basic human rights as a result of the February 28th post-modern coup of Turkey, which took place in 1997, and affected millions of people over the years (Aslan, 2016). Turkey is a secular republic with 99.2% of population identifying themselves as Muslim (Diyanet İşleri Başkanlığı (DIB), 2014).…”

Section: Introductionmentioning

confidence: 99%

“…From the establishment of modern Turkish Republic, it has witnessed several military coups staged. On 28 February 1997, the government-military tension resulted in a so-called 'post-modern coup' when the National Security Council issued some measures against the perceived threat and forced the government to sign it, which has often been referred to as a 'soft coup', 'post-modern coup d'état' or 'the February 28th process' (Aslan, 2016). This was the fourth military intervention in Turkey since the end of the Second World War (Narli, 2011).…”

Section: Introductionmentioning

confidence: 99%

Post-traumatic embitterment symptoms among woman victims of February 28th post-modern coup of Turkey after two decades: A comparative cross-sectional study

Görmez

Elbay

Karatepe

2020

Int J Soc Psychiatry

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Background: Post-traumatic embitterment disorder (PTED) is characterized by embitterment reaction to stressful life events, which are seen as unjust and as a violation of basic beliefs. On 28 February 1997, a so-called post-modern coup took place in Turkey, declaring a ban on hijab which had a significant impact on women’s lives by eliminating them from public sphere if they were to wear hijab. Aim: The aim of this study was to assess the frequency of PTED symptoms among woman victims of the coup after two decades, and to investigate its correlations. Embitterment reaction was also examined in woman victims of 1999 earthquakes of Turkey, and the findings were compared. Method: We used PTED, Beck Anxiety Inventory, Beck Depression Inventory and Brief Resilience Scale, and a purpose-designed socio-demographic form. Results: Out of eligible 101 hijab ban victims responded, substantial proportion of them (48%) were suffering from chronic embitterment as well as experiencing symptoms of anxiety (37.6%) and depression (26.8%) of moderate-to-severe intensity. There was no difference in the levels of anxiety, depression and resilience between the victims of the coup and earthquake ( N = 20), but hijab ban victims were significantly more likely to present with PTED symptoms ( p < .05). Women who had family support were more resilient with less likelihood of PTED ( p < .05). Conclusion: This study provides some important insights into psychopathology of PTED as well as suggesting that it is more likely to manifest in people whose suffering is brought upon by fellow human beings.

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‘Unarmed’ We Intervene, Unnoticed We Remain: The Deviant Case of ‘February 28th Coup’ in Turkey

Cited by 11 publications

References 0 publications

Media Sources Shared on Facebook and Networking: Erdoğan and the AKP in Turkey

Media Sources Shared on Facebook and Networking: Erdoğan and the AKP in Turkey

An alternative reading of religion and authoritarianism: the new logic between religion and state in the AKP’s New Turkey

Post-traumatic embitterment symptoms among woman victims of February 28th post-modern coup of Turkey after two decades: A comparative cross-sectional study

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