Can the Middle East migrant crisis be contained?

The migrant crisis has reached an acute  state in Greece and Europe for more than one year now. Millions of people from Syria, Iraq, Afghanistan, and other countries are flooding Greece aiming to continue their journey to other European countries. Some 45,000 of them are now stuck in Greece, after the northern borders of the country have been closed. Approximately 14,000 of them are in the area of Idomeni, a village of 150 inhabitants.

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Photo: Hundreds of people arrive at the passport office in Kabul to apply for new travel documents. SLOBODAN LEKIC/Stars and Stripes

Images of the migrants stuck in Greece near the border with FYROM (Macedonia) are all over the news. On the 17th March 2016 the EU leaders met and finalized the EU proposal to Turkey to stem the flow of migrants to Europe. An agreement was reached with Turkey on the 18th March 2016. According to the agreement, every migrant arriving in Greece after the 20th March 2016 who does not qualify for asylum in a European country will be returned to Turkey. In exchange, a Syrian refuge who is in Turkey and has not attempted to cross illegally to Greece, will be given asylum to a European country. There is a cap to this, of 72,000 people. There are significant implementation issues for the agreement to run smoothly. However, the big question remain: “Can the flow of migrants from the Middle East to Europe be stemmed?”

It is obvious that the European leaders and their advisors think that the flow can be stemmed. The deal with Turkey is structured on the basis of this hypothesis. Why is this the case? How can this be proven to be a reasonable assumption?

Quite simply put, the flow can be stemmed provided that the causes of the massive migration can be addressed so that migration is no longer the path to the future for millions of people. It is therefore essential that we know which are the causes of the migration, and that we examine how they can ills behind creating them can be cured.

The war in Syria has made the whole phenomenon look like a mass exodus of people from the battlefields of the Syrian war. This is the explanation that best suits the European Union’s agenda. The war stops, therefore the migration flow  declines and eventually stops. All we need – in this case – is to stem the flow from Turkey to Europe and wait until the flow stops.

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Photo: Boy on a destroyed tank in Kobane, Syria. Yasin Akgul/AFP/Getty Images

Before I proceed I would like to clarify the terminology. Following the BBC, I use the terms migrant and migration to describe the phenomenon. I suggest that the word refugee is not needed, as it creates confusion and obfuscates the phenomenon at large. A migrant is a person who decides to leave their country of residence in order to move to another country. No matter what the reason is, political persecution, economic need, or something else, the migrant is a man determined to move and seek asylum in another country.

The confusion with the terminology arose out of the need qualify a migrant as a refugee in case the reason for their decision is political persecution.Being a refugee qualifies the migrant for automatic granting of asylum by the receiving country, whereas a simple migrant who, say, emigrates in order to make a living (so called financial refugees) has no right to asylum whatsoever and is not accepted.

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In order to establish the causes of the phenomenon, we must make sure we have the facts relevant to it. Lets begin with the country of origin.Where do the migrants come from?

The origin countries

According to Frontex, there were 1.83 million “illegal border crossings” into Europe in 2015 compared to the previous year’s record of 283,500. As we see in the Eurostat chart above, the three top origin countries of the migrants are Syria, Afghanistan and Iraq. A total of 363,000 Syrians fled the war and entered Europe seeking asylum.

So far we have established one probable cause for the migration. The war in Syria. Assuming that this is the only cause, we have an issue to deal with in our analysis. How do we explain the migration from Afghanistan and Iraq as a result of the war in Syria?

 

Before addressing this issue it would be useful to gather some facts on the migration from Afghanistan and Iraq.

Afghan refugees walk through a beach where they will wait to board a dinghy sailing off for the Greek island of Chios
Afghan refugees walk through a beach where they will wait to board a dinghy sailing off for the Greek island of Chios, while they try to travel from the western Turkish coastal town of Cesme, in Izmir province, Turkey, March 6, 2016. REUTERS/Umit Bektas

Afghanistan

The Afghanistan population is approximately 33 million. Male life expectancy is 59 years, and female 61 years. Unemployment is over 50%, while 38% of the population lives below the poverty demarcation line.Afghanistan is practically a country whose economy is destroyed and more than one third of its territory is under the control of the Taliban insurgents.

Eurostat  figures show that 178,000 Afghanis entered Europe in 2015 seeking a better life.

Slobodan Lekic writes in “Stars and Stripes”:

“Afghans are now the second-largest contingent of migrants heading for Europe, after Syrians but ahead of Iraqis fleeing from the murderous Islamic State jihadis in the Middle East, according to the U.N. High Commissioner for Refugees and the European Union’s statistical agency. But exact numbers are difficult to come by because many of the Afghans heading east have already been living as refugees outside Afghanistan’s borders. A good proportion of those traveling to Europe live in Iran, where some 900,000 Afghans have resided since the 1990s.”(1)

Dasha Afanasieva reports on the Afghanis in Turkey:

“The EU is not even discussing these issues and is exclusively focused on Syria,” Kati Piri, the European Parliament’s rapporteur for Turkey, told Reuters last month.

“Even if the Syrian crisis would be solved tomorrow, there would still be a serious refugee crisis, with a large number of refugees in Turkey who don’t have access to their rights.”

Afghan migrants in Turkey interviewed by Reuters said that over the past few years they had been denied interviews with U.N. refugee agency UNHCR that would formally determine their refugee status, a key step in the journey to being resettled.

Polat Kizildag, program coordinator at ASAM, an organization which registers asylum seekers in Turkey, said they were generally told they were ineligible because Turkey was the third country on their journey and the expectation was that they apply for refugee status in their second, in many cases Iran.

Human rights groups have said Iranian forces deport thousands of Afghans without giving them a chance to prove their asylum status and that they are pressured to leave the country.

“More than 63,000 Afghans came to Turkey last year, a sharp rise from 15,652 in 2014, according to ASAM (an organization which registers asylum seekers in Turkey), counting only those who registered. Some came directly from Afghanistan, others from Iran, where they had tried unsuccessfully to settle.(6)

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Iraq

Iraq has a population of approximately 37 million people and its oil dependent economy is in a terrible shape. In her NPR report, Alice Fordham says:

“Everything seems to be working against the Iraqi economy. The government is waging a costly war with the Islamic State while dealing with falling oil prices, millions of displaced citizens and staggering costs for reconstruction of cities ruined by fighting.” (7)

Add to this the effects of the civil strife and you have the makings of an explosive situation. According to a report by the International Organization for Migration, more than 3 million people have been displaced in Iraq by violent conflict since January 2014.  Dominik Bartsch, the U.N.’s deputy humanitarian coordinator in Iraq, said 10 million people were expected to need humanitarian support by the end of the year in that country, where 3.2 million were already displaced. (4)

In the past years there has been  migration within the region, which is now becoming migration to Europe. In a New York Times article, Ken Arango wrote in September 2015:

“Adnan al-Azzawi, 45, was in Damascus, Syria, from 2004 to 2011, and then returned to Baghdad. He recently sent his family on the migrant journey, and they wound up in Belgium. He hopes to join them soon.” (3)

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The mix of the origin countries is changing

Since September 2015, the mix of migrants by country of origin has changed significantly. The extensive quote below is from Chris Tomlinson’s article (5):

The number of Syrian migrants is falling, while the number of Afghans, Iraqis and West Africans continues to grow, according to the European Union’s (EU) Frontex agency.

The organisation, which is tasked with monitoring and controlling movements around Europe’s borders, has revealed that the new wave of migrants aren’t necessarily fleeing conflict, but rather “aspiring” for a better economic situation, according to two agency reports.

The first document talks about migration coming through the Greek islands from the Middle East. They state that in recent months the percentage of Syrian migrants is decreasing.

According to the agency, although Syrians represented 56 percent of the illegal migrants that crossed into Greece in 2015, by December that number had fell to 39 percent.

The report also said that Iraqis and Afghanis as a percentage of the migrants had dramatically increased with the share of Iraqis more than doubling from 11 percent in October to 25 percent by the end of December. Afghani numbers also have increased to one third of migrants crossing into Greece.

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Photo: The Aigli Hotel, a bankrupt resort near Thermopylae Greece, is now an official migrant center. Sergey Ponomarev for the New York Times.

First conclusions

What we can conclude from the Iraqi situation is that the tide of migrants will become stronger. When 10 million people are displaced and in danger of their well being, the tide will not only be big, it may also be unstoppable.

If the findings of the Frontex reports are valid, the wave of migrants from the Middle East to Europe will continue to come strong, contrary to the views that it will stop once the Syrian war is over. The reasons behind the migration are not restricted to the geographical territory of Syria, nor are they confined to fully blown war. There is an intense feeling of insecurity both in Iraq and Afghanistan, and this feeling is not going away if we believe the relevant reports.

If insecurity drives the migration, this is not strictly a political issue. It is also an economic issue, and it is related to demographics.

Given all of the above, the migration crisis facing the Middle East and Europe is here to stay. And this raises a lot of questions regarding the adequacy of the EU – Turkey agreement regarding the flow of migrants. If the migration tide is not just the result of a war in Syria that is going to end, what are the chances that an agreement to control the flow of migrants from Turkey to the EU will prove to be totally inadequate?

European politicians have developed a piecemeal approach to tackle issues, no matter how big or small they are. As the collapse of the American financial system in 2008 has shown us, piecemeal measures do not work when the issue is a big crisis that transcends the ordinary. The Europeans do not seem to have learned this lesson. If we judge from the way the Greek crisis is being handled, the piecemeal approach thrives.

Is this going to work in the migrant crisis facing Europe? I do not think so. A year from now the situation in Greece will be intollerable, with many more migrants stuck in the country unable to move either to Europe or back to Turkey. The northern borders of Greece will continue to be closed for the migrants.

And what is the worst of all, the economic conditions that make migration inevitable also fuel insurgency in the Middle East.

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Sources

(1) Afghans join Syrians, others migrating to Europe, by Slobodan Lekic. Stars and Stripes. Published: September 18, 2015.

(2) In Syria: Four Years of War. The Atlantic.

(3) A New Wave of Migrants Flees Iraq, Yearning for Europe, by Ken Arango. The New York Times, September 2015.

(4) U.N. sees refugee flow to Europe growing, plans for big Iraq displacement, by Tom Miles. Reuters, September 2015.

(5) EU Border Agency: Syrian ‘Refugee’ Numbers Declining, Economic Migration Exploding, by Chris Tomlinson. Breitbart, January 2016.

(6) Afghans feel forgotten in Europe’s migrant crisis, Dasha Afanasieva. Reuters, 6 March 2016.

(7) Iraq Faces A Perfect Economic Storm, Alice Fordham. NPR parallels, January 2016.

 

 

 

 

 

Sheikh Beddredin (Badraldin Mahmoud Ben Israel Ben Abdulaziz): Preacher and Rebel

It is almost ironic that one of the bloodiest chapters of Sheikh Bedreddin’s rebellion in 1416-1420 was written on the Karaburun peninsula, in the Aydin province, 90 km west of Smyrna, or Izmir, the theater of a huge humanitarian disaster in 1922. I wrote about this in the previous post. Now, trying to console my self, I pay tribute to Sheikh Bedreddin, a Sufi preacher and rebel in the first half of the 15th century.

Karaburun peninsula

“Share all you have apart from the lips of your beloved one”

(attributed to) Sheikh Bedreddin

Sheik Bedreddin (or Bedrettin, or Badraldin), was born in the town of Simavna (or Simavne, today in Greece, municipality of Kyprinos, locality of Ammovounio), in the southwest of Edirne (Adrianople) around 1358, the son of a gazi (warrior of the Islamic Faith) and the daughter of the Byzantine commander whose fortress he had captured.

He studied in Adrianople and Bursa, and then he studied philosophy and law in Konya and Cairo he had gone to Ardabil in Ajerbaijan (today in Iran) which was under Timurid domination and the home of the mystical Safaviyya order founded by the Kurdish mystic Sheikh Safi-ad-din Ardabili (1252–1334).

Mawlānā Rumi’s tomb, Konya, Turkey

“The Ottoman seraglio in Bursa and/or Adrianople in the fourteenth and the fifteenthcenturies was open to literary circles interested in Ottoman–Christian interaction. A Sufi and lettrist teacher such as Bistami advertized that he had spent time in Chios ‘with thelearned and virtuous of the Christians’. Sheikh Bedreddin also sought to utilize connections with the Christian world. Owing to the common emphasis laid on psychophysical askesis by both Hesychasm and Sufism and the dissemination of the Greek language, Islamic mysticism could conveniently accommodate crypto-Christian tendencies.Christians and Muslims, Greeks and Turks met on an esoteric and spiritual level and the graecophone Jews (Romaniotes) often assumed the role of mediator. It is no coincidence that the pillar of Roman Orthodoxy, Gregory Palamas, reflected upon his discussions with the mysterious Chionai he met during his Turkish captivity in 1354 to the effect that a symphonia between mystical Islam and his notion of Orthodoxy was only a questionof time. Moreover, adherents of both Bektashi and Hurufi devotions and incipient sectarianisms were familiar with eastern Christianity, directly or indirectly initiating the secret islamization of Christian monks.” (1)

Sheikh Safi al-Din’s tomb

Sheikh Bedrettin had a great feeling for social justice and freedom. He was an adherent of a democratically elected governing model and defended the oppressed Turkish, Greek and Jewish poor people.

Carrier of a mystical universalist tradition with links to Muhyiddin Ibn ‘Arabi,Rumi and Haji Bektash, Sheikh Bedreddin proceeded to an attempt at unifying the three Abrahamic monotheistic religions into a universal religion destined to subvert the Ottoman establishment. Bedreddin’s mysticism had deep roots extending beyond theimmediate Islamic framework.

Haji Bektash Veli (1209–1271)

I open a parenthesis here in order to say a few things about Haji Bektash and his teachings.

Haji Bektash Veli ‘s philosophy was based on love for God, love for humanity, tolerance, sharing, social peace, and honesty. He continuously emphasized the importance of knowledge, wisdom, honesty, tolerance, brotherhood, unity, friendship, and morality. He approached religious and Sufi issues clearly in his book Makalat, which was written based on “four gates” and “forty authorities.” The four gates represent ShariaTariqaMarifa, and Haqiqa, and the forty authorities represent the understanding accepted and followed by Turkish Sufis.The Sufism movement, which started with Ahmed Yesevi in Turkistan, inspired Haji Bektash Veli, Rumi, and Yunus Emre in Anatolia. These three people, being more advanced than their contemporaries, laid the foundations of Anatolian tolerance and understanding.

Those who attended Haji Bektash Veli’s lessons and conversations and followed his path were called BektashiBektashism is an Alevi Sufi order that represents Haji Bektash Veli, and this order has been accepted in the Balkans, Albania, Greece, Bulgaria, Bosnia, Kosovo, Macedonia, Hungary, and Azerbaijan. Bektashism is a teaching that focuses on “the human.” Its aim is to reach a level of competence and perfect human status known as Insan-I Kamil, and a training process is essential to reaching this level. The system can be summarized by saying, “Be the master of your hand, waist, and tongue.” It requires free minds that are always thinking. Their philosophy is far from fanatical, and it requires a loving approach toward God. The collaboration of both men and women is highly crucial in this philosophy.

Close parenthesis.

Musa Çelebi (?-1413)

Bedreddin developed pantheistic ideas, building on the work of Ibn Al’ Arabi on the “Oneness of Being”. Ibn Al’ Arabi never used the term, but the idea is implicit in all his writtings.

“The doctrine of “Oneness of Being” sought to eliminate the oppositions which framed life on earth – such as those between religions, and between the privileged and the powerless – which were considered to inhibit the oneness of the individual with God. The struggle for oneness gave the mystic an important role for it was he, rathen than the orthodox cleric, who had the wisdom, and therefore the task, to guide man to union with God  ” (2)

Though his religious universalism was not necessarily incompatible with his role as head kadi (military judge) under Musa Çelebi (1411–1413), it appears that at a time of economical and political instability his mystical-reformist movement grew fast in the European part of the Ottoman Empire.

Musa Çelebi’s rule soon encountered problems.

“He began to resent the power and wealth gained by the gazi chiefs through booty and timars, and turned increasingly to the servants of the palace (kapikullars), transferring positions and timars to them, while ordering the gazis to stop their raids into Christian territory. At the same time, Beddredin’s doctrines, while appealing to the impoverished masses, were abhorrent to the orthodox religious leaders and Turkish notables alike, so that the latter began to plot to eliminate the regime as rapidly as possible.  The conservative religious leaders openly criticized Bedreddin as heretic and demanded that Musa remove him. This doctrine was potentially highly subversive of evolving Ottoman efforts to establish through conquest a state with Sunni Islam as its religion and their eponymous dynasty at its pinnacle.” (3)

In 1413 Mehmet I (reign 1413 – 1421) overthrew Musa Çelebi and crowned himself sultan in Edirne. He restored the empire, and moved the capital from Bursa to Edirne

Mehmed I Celebi

Mehmed I exiled Sheikh Bedreddin to Iznik. At the time, Bedreddin had already achieved considerable mass following, and the economic consequences of a long period of military campaigns added to his popularity among the impoverished. From Iznik Bedreedin worked to rebuild his order, sending out preachers to spread his message and  organize secter cells of supporters.

Afraid of what Mehmed I might do to him in his Iznik exile, Bedreddin fled to Samsum in 1415, hoping to get support from the Candar (Jandar) beylik (principality). However, the beylik smelled trouble and sent Bedreddin away to Rumeli, in Wallachia, where Mihail, Mircea’s son was the ruler. Mihail gave Bedreddin material support to raise a revolt in the European part of the Ottoman Empire.

The Rebellion of 1416, probably the largest in Ottoman history, began in 1416 and took place on two fronts—the western coast of Anatolia and the Zagora region of Bulgaria.

Sheikh Bedreddin

While Bedreddin was preaching in Rumeli, his supporters raised several revolts in Anatolia. It seemed very likely that a popular protest might sweep the Ottomans out of Anatolia altogether.

Sheikh Bedreddin’s revolt was short lived.

After the revolt was put down, Bedreddin was judged and executed in 1420 at Serez (Serres), accused of distrurbing public order by preaching that property must be communal and that there was no difference between the various religions and their prophets.

He was buried in Serres. His remains were transferred to Turkey in 1924, at the time fo the Greco-Turkish population exchange, but did not find a final restin gplace until when they were burried in the graveyard around the Mausoleum of Sultan Mahmud II, near the covered market (bazaar) in Istanbul.

Sheikh Bedreddin’s Tomb

The Turkish poet and Nobel Laureate Nazim Hikmet wrote a poem inspired by the rebelious Sheikh “The epic of Sheikh Bedreddin”.

Returning to the lake,

Bedreddin spoke to himself:

“That fire in my breast has ignited

And is mounting with each day.

Even were my heart forged of iron,

It could not endure this fire. It would melt!

The time for me to emerge and burst forth has come!

The time for we men of the land to rise up

And conquer the land has come!

And we shall see confirmed

The strength of knowledge, the secret of Oneness!

And we shall see canceled

The laws of all nations and religious sects!”

Nazin Hikmet

Sources

(1) Sect and Utopia in shifting empires: Plethon, Elissaios,Bedreddin, Niketas Siniossoglou, University of Cambridge, Byzantine and Modern Greek Studies Vol.36 No. 1 (2012) 38–55

(2) Osman’s Dream, Caroline Finkel

(3) History of the Ottoman Empire and Modrn Turkey, Volume 1, Stanford Shaw

La Mezquita in Cordoba – Part I

I am not familiar with Islamic art. But my recent visit to the Great Mosque of Cordoba in Spain was an ecstatic experience. This is the first part of an article on the Mezquita of Cordoba.

Detail from the Door of the Dean

I start with some history, borrowed from the vast resources of the Metropolian Museum of Art in New York, then continue with a short tour of the outside, and conclude the first part with the entrance in the Mezquita and the first impressions and feelings.

“On July 19, 711, an army of Arabs and Berbers unified under the aegis of the Islamic Umayyad caliphate landed on the Iberian Peninsula. Over the next seven years, through diplomacy and warfare, they brought the entire peninsula except for Galicia and Asturias in the far north under Islamic control; however, frontiers with the Christian north were constantly in flux. The new Islamic territories, referred to as al-Andalus by Muslims, were administered by a provincial government established in the name of the Umayyad caliphate in Damascus and centered in Córdoba. Of works of art and other material culture only coins and scant ceramic fragments remain from this early period of the Umayyad governors (711–56).

When the Umayyad caliphate of Damascus was overthrown by the Abbasids in 750, the last surviving member of the Umayyad dynasty fled to Spain, establishing himself as Emir Abd al-Rahman I and thus initiating the Umayyad emirate (756–929). Abd al-Rahman I (r. 756–88) made Córdoba his capital and unified al-Andalus under his rule with a firm hand, while establishing diplomatic ties with the northern Christian kingdoms, North Africa, and the Byzantine empire and maintaining cultural contact with the Abbasids in Baghdad. The initial construction of the Great Mosque of Córdoba under his patronage was the crowning achievement of this formative period of Hispano-Islamic art and architecture.”

(Source: The Art of the Umayyad Period in Spain (711–1031) | Thematic Essay | Heilbrunn Timeline of Art History | The Metropolitan Museum of Art).

Aerial view of the Mezquita in Cordoba (source: Wikipedia)

The Great Mosque of Cordoba was built over a period of three centuries, from the 8th to the 11th. It is a rectangle with a orange tree court with a basin adjacent to it. This court is the oldest Moorish garden in Spain (marked as 7 in the plan that follows).

The concept was to imitate if not exceed the Great Mosque of Damascus.

At the edge of the tree line at the bottom of the photo is the bank of the famous river, Guadalquivir. The plan of the Mezquita that follows is “turned upside down” compared to the photo. The river is at the top. The resolution of the plan is high so that you can download it and view it in full resolution for the details.

The Minaret, enveloped by a Baroque Tower in 17c
Door of Forgiveness (1 in the plan)
Puerta San Esteban (Door of Saint Stephen) - Marked 3 on the plan
Puerta

Puerta San Miguel (Door of Saint Michael’s) – Marked 4 on the Plan.

Door of the Psalms, viewed from the Orange Tree Court – Marked 6 on the Plan.

Carved wooden beams in the cloisters – detail (Marked 8 on the plan)

When the Moors first arrived in Cordoba, they were content to share the Visigothic Church of Saint Vincent with the Christians. When this became insufficient, AdbAl-Rahman purchased their part and started building  the Mosque (marked 9 on the plan) with 11 aisles, opening onto the Orange Tree Court. The architectural innovation in the mosque was the superimposition of two tiers of arches to give added height and spaciousness. They used marble pillars and Roman stone from St Vicent’s Church and other buildings in the area.

Once you are inside (you enter in the area marked 8 on the plan) you get overwhelmed by the “forest of pillars” as one traveler put it, and the  completely new feeling of space. It is as if space is distorted, but yet it returns to its normal state, If there is one thing that I will never forget from my visit there is this “feeling” of space. The last time I felt this was when I visited the Chillida museum in the Basque country. The photos cannot convey this feeling, but you get an idea.

This is one of the corridors that take you from the entrance to the Mihrab (marked 13 on the plan), which you can barely see at the end. The two pillars at the beginning of this corridor are supporting the Christian Cathedral that is almost embedded in the Great Mosque. In the photo below you see the parallel corridor on the left as we face the Mihrab.

As I walk down this corridor with direction towards the Mihrab, I get to see some of the marvelous arches within arches of the Great Mosque.

With these first impressions of the inside area, I conclude Part I of my visit to the Mezquita of Cordoba.

In Part II I will cover the Christian Cathedral and the area of the Mahrib.