What do #occupygezi Protesters Want?
I have spent the last few days interviewing people in Istanbul’s Gezi Park protests as well as hanging out in the park, observing, chatting informally with everyone ranging from journalists to visitors to the park and occasionally getting massively tear gassed. My lungs continue to burn as I type this morning.
For context, let me first explain that most everything you have been seen on TV has been from the Taksim square where the most of the clashes are occurring between the police and few protesters. Those are, for the most part, groups that were not necessarily part of the Gezi Park protests, but have moved to the area as things developed. Hence, you are getting the wrong impression from TV feeds focused solely on Taksim Square. That is not the Gezi Park protest I have been observing. [Here's an article from the BBC explaining what it looks like now and what the plans are] [The park itself is often quite crowded and has become a complete tent city, with thousands to tens of thousands people in it at any one point, and hundreds of thousands during the weekend.] http://m.guardiannews.com/commentisfree/2013/jun/11/trust-turkish-police-government?ref=profile&code=AQDkK-joG5xIYGY5_xL1PxPeshH2CbD7-uqjrcImp48_E_c4Pg01t01cYs07-bhNLWNt8RZddDWeZ9FpwQd0J5AMYqU4D_A4o04KNSLFzrJ2UcEm-PL_C-UwC0OZaKamefEZdpLixG0XXCblepqyYje9W-VUBh7tpCACsG0_Iz7z20M0OOh7oQuS6ya4nbxfIRn2CU4usfw3Wmxu4XCYoUxYwej2ManO-2qFaHkIdBEhUjIBjlwWxJ5R-PgIq3FhSkgAPH2aiT9enfAsvyCgO2j1spkGgYkjZHsSoMq-R-l907iUEzLq3YaXlzgScAmmlho&fb_source=timeline
Here’s an aerial view of the area.
The park on the right is now a tent city, and that’s where the protest is taking place. It all started when the government announced it was going to tear down this area and build a replica of an Ottoman army barracks with a shopping mall potentially integrated into it. It’s one of the few remaining green areas in the popular Taksim neighborhood. The small group of initial protesters were attacked 5am in the morning, their tents burnt down, and trees started being uprooted. The news spread via social media, especially Twitter and Facebook, as well as SMS and phone calls, and people started congregating in the area in response. After massive clashes for about a day or so, the police withdrew and the area grew into a large tent city and a protest. (The police and the clashes returned yesterday). For most of my time there, it was a festival like space: loud and boisterous, with occasional breaks for tear gas.
This is what the inside of the park lookseed like before the police attack last night:
There are libraries (since destroyed by the police), food center, restrooms, theater, and lots of formal and informal activities within the park. It’s a lively, peaceful and colorful space. Here’s the library before:
Well, here’s what the library looked like after the police entered the park on June 11th:
During yesterday’s clashes, there were indeed a few people who threw ”Molotov cocktails” at the police in the square –which you may have seen on TV because that is the kind of visual that television stations like to put on a loop– but in my observations, the Gezi park protesters are very alien to that kind of behavior. In fact, during those very clashes they tried to form a human chain around the park and stop such violence from happening. They made calls via their megaphones for it to stop. I have walked most every inch of the park and spoke to a wide range of people. The protesters I spoke with expressed strong commitment to non-violence.
Here’s the human chain attempt to stop the clashes between police and the Molotov throwers (who were about six people) and to protect the park. The chain was dispersed with gas and water canons:
In fact, even the slightest scuffle is in the park calmed down immediately. I observed this first-hand when a visiting youngster, about 14 or 15, tried to pick a fight with an older man claiming that he had looked at his girlfriend the wrong way. Dozens of people immediately intervened, calmed the youngster, took him away, helped his girlfriend, asked her if she was okay, and generally made sure it was all calm again. “Not here, no fighting, not here” is heard as soon as any tensions arise. People are very proactive. This is not a let-and-let-live space in those regards (though it is in many others).
There is also a campaign within the park, with many signs, asking people not to consume alcohol –yes, I know it’s ironic as government’s attempts to legislate lifestyle issues such as alcohol consumption are part of people’s grievances. However, people I talk to say that it’s very important that they keep the park clean, well-behaved, cooperative and non-violent. Signs everywhere say that “nothing is for sale in the park.” Food, masks, medical and other supplies, clothes, etc. are distributed free of charge. (There is also a burgeoning “street peddler” ring in the perimeter areas of the park, selling helmets, masks and, happily for me, fresh “simit”–Turkish sesame bagels.)
After talking to the park protesters for days here is a very quick compilation of the main complaints and reasons people say brought them to the park:
1- Protesters say that they are worried about Erdogan’s growing authoritarian style of governance. “He thinks we don’t count.” “He never listens to anyone else.” “Why are they trying to pass laws about how I live? What’s it to him?”
Erdogan’s AKP party won the last election (its third) and is admittedly popular with many sectors of society, including some who are now in the Park have voted for him. It has accomplished many good things for the country through a program of reform and development. Any comparisons with Mubarak and pre-Tahrir 2011 Egypt are misplaced and ignorant. The country is polarized; it is not ruled by an unelected autocrat who has alienated everyone.
However, due to the electoral system which punishes small parties (with a 10% barrier for entrance to the parliament) and a spectacularly incompetent opposition, AKP has almost two-thirds of the deputies in the parliament with about 50% of the vote. Due to this set up, they can pass almost any law they want. People said to me “he rules like he has 90%.”
So, that seems to be the heart of the issue. People have a variety of grievances, but concentrate mostly about overreach and “majoritarian authoritarianism.”
For example, Erdogan recently announced that they would be building a third bridge over the Bosphorus strait. Many people felt that the plan was not discussed at all with the public and concerns about environmental impact ignored. Then, he announced that they had decided the bridge would be named “Yavuz Sultan Selim”–an Ottoman king (“padisah”) famous for a massacre of Alevi (Turkey’s alawites) populations. Unsurprisingly, Alevis who compromise a significant portion of the Turkish population were gravely offended. In the predominantly “GAzi” (not Gezi) neighborhood, people have been marching every night since the Taksim protests began. Last night, they blocked the main TEM highway for a while before voluntarily dispersing.
I asked someone from the Gazi neighborhood (GAzi neighborhood is not GEzi park.) why they were so angry and why there were protests there every night. “Wasn’t there anyone else in all of Turkey’s history to honor with the name of that bridge?” the person said. “Doesn’t he have a single Alevi friend to ask? Why can’t they ever ask someone about anything before announcing their decision?”
During the protests, Erdogan called the protesters “riff-raff” (capulcu) which has now been adopted by the protesters–they jokingly call themselves the riff-raff party. They are offended but also decided that they will call just respond with humor. Such dismissive language, undoubtedly, helps polarize the situation. “Why can’t he let us even have one little park?” was a common refrain among the people I interviewed. “Why must everything be his way?”
2- A very common and widespread complaint is about censorship in traditional. It is, indeed, much worse than I had thought. I had already blogged about how the CNN Turkey was showing penguin documentaries while the initial major clashes were ongoing, and while CNN International had a live feed to the clashes.
In the square, I chatted with journalists and people who told me they were journalists but joining the protests after their shift ended. They told me, some in tears, that they are not free. They said that the stories they file are shelved. One told me of being told “why don’t you rewrite this column” after writing a sharp critique of Erdogan’s stance during Arab Spring versus his stance now towards the protests.
I watched last night as the governor of Istanbul was “interviewed” on television on CNN Turkey (it’s not the worst or only awful one, but it’s notable.) There were ongoing clashes all day, in the middle of the biggest city in Turkey. The governor had said in the morning that the park would not be attacked. I was in the park all day and was tear gassed on and off all day–this was thoroughly documented. (I left when things got much worse and I couldn’t breathe, or obviously do interviews anymore. I’m there to interview, not to be tear gassed beyond rhyme or reason).
Instead of asking him tough questions, or even things that could be considered any kind of questions, the “interviewer” lobbed phrases that were so non-questions that “softball” would be a compliment. The “interview” ended with the “interviewer” asking the governor that perhaps they should end by having him repeat his call to parents. Oh, yes, the governor said. That’s a good note: “Parents should tell their children not to be in the park anymore. It’s not safe.” That is what passes for an interview.
Also, the few channels who were broadcasting the protests live were JUST hit by large fines by Turkey’s regulatory agency, RTÜK, for “inciting people to violence.” The level of control over the public sphere via media is worse that I had thought, and I was already worried. The journalists I spoke with said to me that it’s not just intimidation by government–many media publishers are also large conglomerates and want to keep good relations with the government for their business interests.
Unsurprisingly, social media, especially Twitter and Facebook have emerged as key protest and information conduits. Turkey also has no equivalent to “Al Jazeera” which played a major role during the Arab Spring. Most protesters I talked with said that this just wouldn’t be possible without especially Twitter and Facebook. Most people heard of what was going on in the park during the initial police attack (when the protest was small, the police moved in, burned the tents and started cutting down the trees) via Twitter and Facebook and showed up to try to protect the park. They couldn’t have heard it on mass media because it was broadcasting anything but the news. Penguins have become a mock symbol of the protest.
3- The police actions are a common cause of complaint among the protesters. The use of tear gas is quick and massive. This is not the first protest that has been subjected to massive tear gas. In fact, it seems to have become a modus operandi and main style of policing of demonstrations. Yesterday, while I was in the park, tear gas volleys regularly landed in the park. My interview recordings are interrupted by “gas breaks”: a bang, coughing. I watched people convulse and throw up from tear gas. I witnessed tear gas being thrown into the park when it was very crowded, creating a dangerous situation as people tried to run away and risked trampling. The park is experienced, though. As people panicked, lots of seemingly experienced protesters, started yelling for people to calm down, opening exits, helping people.
One of the key demands of the protests is freedom as assembly and freedom from this kind of police intervention.
Also, protesters were hit with tear gas canister–what had also happened in Egypt and killed many people. I personally saw a young man bleeding from the head on a stretcher being rushed to the “field hospital” area–which also got attacked with tear gas later. After him, another man came sobbing through the area. “They are aiming the canisters at our head. Aren’t they human? Aren’t we human?” he sobbed.
Here’s a picture I took of person in stretcher–he was bleeding from his head, not captured in the photo:
Here are some pictures during the day when the tear gas was lobbed inside the park. I don’t have a picture for some of the worst clashes when the park was basically engulfed in massive amounts of gas partly because it was a difficult situation and also partly because some of the worst happened after I left. These pictures are from June 11th, when the governor said the park would not be attacked.
I did not take this picture but it shows you how it can get:
This one I took–one of the many tear gas volleys fired into the park while I was there on June 11th.
I personally think tear gas should be regulated internationally and be used only in truly and rarely dangerous situations. We need an arms control treaty on tear gas. Not only is it not non-lethal, it has become a way to deny freedom of assembly. I understand that there are some situations that the police do need to use non-lethal force. The situation, however, seems out of hand–instead of a high bar for use of this substance, it has become something that is just lobbed.
I know that now I am going to be criticized heavily by some people in Turkey. Let me end with some clarifications. I have friends who are and remain strong AKP supporters and they, too, are mostly aghast at what has been happening. I’ve always tried to explain that the government has popular support and remains popular; however in a polarized country.
Rumors of Internet shut-down are false. In fact, throughout the protests, I have been able to tweet, with pictures, from the park (some mobile operators brought extra repeater trucks to the area). I lost Internet only once–during the worst clashes– and I later learned that one of the repeater trucks was on fire, likely contributing to the problem as well as tens of thousands of people desperately trying to call out. However, I witnessed the ridiculous levels of media censorship first hand and I heard some stories directly from journalists.
Some people asked my why I don’t go interview AKP supporters and their use of social media? In fact, I’d be happy to, at some point. I study social movements and social media so it is natural for me to interview protesters. The notion that AKP supporters do not use social media is false. The idea that AKP is just behind the times with such technologies is also false. The prime minister did indeed call Twitter a menace (or curse) to society, but all his top lieutenants are on social media and very active. So are, as far as I can tell, large portions of AKP’s own public. AKP is a tech-savvy party full of competent people. There is simply no comparison to Mubarak’s inept misunderstanding of the new media ecology.
And that’s it for now. I am now going to go back to the battered, tired Gezi Park and continue doing interviews for as long as I can. I shouldn’t have to interview with a helmet, though, in fear of tear gas canister landing on my head. The governor keeps promising that the park won’t be attacked. Here’s me interviewing yesterday in the park, and here’s hoping to less tear gas.
"Come, Come, Whoever You Are.” As a Pluralist Movement Emerges from Gezi Park in Turkey
After the Gezi Park occupation was dispersed, dozens of neighborhood forums popped up around Istanbul where people get together to discuss a variety of issues. I’ve been attending these neighborhood forums, which are are organized in an “agora” format where speakers line up and take turns to speak. While media attention remains on the frequent Taksim Square demonstrations, the forums are lively, continue to be well-attended and are breaking precedent in Turkish politics which started with Gezi. To give a sense of the space, here’s the Abbasaga forum in Besiktas (at 12:30a on a Friday).
In Gezi, one thing that struck me and that I’ve been tweeting about, and that came up in many of the 100+ interviews I conducted with the participants was the spirit of tolerance and diversity. Gezi protests participation included people ranging from nationalist/traditional Kemalists to Kurdish political parties, from the ”internet generation” youth (as they are referred to here) to feminists, from “revolutionary muslims” to many ordinary citizens who do not fit into any of these categories.
(By the way, the media, both here and abroad are missing the story–during the Gezi occupation, they concentrated on the occasional clashes in Taksim square. Now, during the neighborhood forum process, they still only cover Taksim protests. While important, that is not where the heart of the story is).
Many people I interviewed in Gezi told me that, for the first time, they found themselves talking with people with whom they had rarely interacted, with whom they had harbored prejudices, and with whom they had never had this kind of deep, political and substantive conversations. It emerged as the most personally satisfying aspect of the Gezi Park experience for many participants.
This unity was helped along by the police repression as well as Erdogan’s totalizing, polarizing rhetoric in which protesters were alternatively referred to as marginals, looters (“çapulcu” which became the term they adopted for themselves), terrorists, etc. Being stereotyped in so many negative ways helped create this identity of one of unity and tolerance within difference.
A famous photo from the Gezi Park period illustrates has become a symbol of this Post-Gezi politics in Turkey.
Running from the police in this picture are two youths, holding hands, one carrying a flag from the Kurdish BDP party and another an Ataturk (Kemalist) flag (ideologies that almost never speak to each other, or at least kindly). At the corner, another man makes the “wolf” sign that is traditional to ultra-nationalist Turks.
To be honest, had I not seen, interviewed in, and experienced Gezi myself, I’d be trying hard to figure out if this was photoshop. One can’t help by feel incredulous by such scenes in Turkey.
It is, however, a true picture–a pluralist generation has sprung up in Turkey under AKP’s strong rule partly because of it, and partly as a reaction to it. And that, mostly, is at the heart of the political crises that is fueling Gezi. This pluralism has no political expression and no real reflection in mainstream media, which is a little more than a government parrot these days, or even “opposition” traditional media which remains relatively firmly encamped in totalizing or outdated ideologies.
(A “dissident” TV station I watched last night –”Halk TV”– was trying to sell a “support package” which included pictures of Ataturk, stickers of Ataturk, flags of Ataturk, a book of Ataturk, a t-shirt with Ataturk’s saying and a poster of Ataturk–hardly an advanced political message in 2013 for a complex, diverse, modern county like Turkey. Such dissent, little more than repeated waving of many pictures of Ataturk, is not attractive especially to the youth, including secular youth, I spoke with in Gezi Park.)
In sum, in Turkey, there is no political party or institutional infrastructure which reflects this generation or this emerging pluralism. In fact, people often call this “Gezi ruhu” or “spirit of Gezi” to try to find a name for this unprecedented political coalescence.
I have come to think of this moment as an anti-postmodern pluralism. Unlike early stage (or, well, “traditional”) postmodern approaches, the “other” is not configured as an opaque, unknowable, “outside” entity. There is multitude but there is also unity and a unifying grand narrative–a unity that is based on empathy rather than a single model of the desirable. The “other” is knowable through common human experience and suffering. Hence, this is not like post-modernity which rejects unity or gran-narratives. In fact, it is striking how strong the grand, unifying narrative is among many participants.
In this non-post-modern pluralistic sensibility, there is an emphasis on shared stories but these stories are constructed not through erasing difference but through emphasizing empathy, tolerance and shared respect. Unlike traditional modernity which attempts to create one type of individual (a political ideology that characterizes both pre-AKP Turkey and, increasingly, post-AKP Turkey even though the “one type” being attempted has shifted significantly), difference is not fetishized, it is acknowledged as the basis of tolerance. “I’m against homophobia and islamophobia”, a young forum participant said, not seeing any contradictions in his stance: “I want the headscarf to be free and I want gay people to be free.”
As such, pluralism and tolerance are perhaps the most significant political values emerging in the post-Gezi politics.
For example, after a shooting in Kurdish Lice over tensions about building of new military posts, people in forums in Besiktas and Kadikoy, nationalist strong-holds, marched in support of Kurdish grievances. This would have been hard to imagine a month ago.
I have seen feminists conduct workshops in Gezi –specifically targeted to to soccer fans– on why they should not use misogynistic insults.
Muslim groups in Gezi distributed “kandil simit” –traditional for Prophet’s birthday– in Gezi and held prayers on that Islamic holy day.
I’ve seen Muslim groups praying in Gezi while a woman with crewcut, punk haircut –clearly not part of “them”– shood away journalists trying to take pics, who she thought was not respectful to their prayer. “They are praying, not putting on a show for you” she exclaimed and made the journalists keep their distance.
Perhaps the most interesting configuration to have emerged from the Gezi protests has been the LGBT community in Turkey. Long oppressed, it is also a community that has long struggled openly. Unlike other countries in Middle East, Turkey has a strong and burgeoning LGBT community that is increasingly coming out of the closet and organizing. Like other countries in the Middle East, they face grave prejudice and oppression.
LGBT neighborhoods (Turkey’s “Castro”) in Istanbul are concentrated around Taksim and Gezi Park is, so to speak, in their backyard. They were among the first protesters to try to protect the park and they have been central to its defense and organizing from the beginning. Along the way, they have acquired respect and status among many people who participated in the Gezi process.
Another key player in the Gezi protests has been “Carsi” –Turkey’s ultras who are fans of Besiktas soccer team. Carsi is known for their rowdy marches, bravery, somewhat unusual ingenuity which at one point involved hotwiring a back-hoe to push back against police APCs, and, unsurprisingly, their machismo.
Hence, some examples from the interaction between Carsi and LGBT organizations, two big players in Gezi Park resistance, illustrates the fascinating interaction emerging in this process. A favorite slogan for soccer fans in Turkey is “ibne hakem” or “the referee is a fag.”
Predictably, soccer fans adopted this slogan to politics in Gezi and started referring to various AKP officials as such. Predictably, the LGBT folk were not happy. They approach the soccer fans, Carsi, and asked them not to refer to AKP politicians –or others– as “ibne.” “We are the fags and real fags are here defending Gezi Park” they explained to the bewildered Carsi supporters who probably had rarely seen anyone proclaim the identity as a source of pride. However, Carsi had also seen the LGBT folk brave police repression–which the LGBT people explained is part of everyday life for them. Soccer fans, too, had often experienced clashes with the police. An understanding was not impossible.
After some back and forth, Carsi soccer fans countered that they might drop “fag” but they needed good insults. “How about sexist Erdogan?” was a suggestion from the LGBT contingent. So, this all ended with Turkey’s ultra-macho soccer fans chanting “Sexist Erdogan.”
In another instance in Gezi Park, I witnessed a Kurdish “teyze” (an older, traditional woman) from southeast Turkey in a heated, compassionate conversation with one of Istanbul’s better known transgendered activists. The dialogue, which I witnessed, was mostly about the need to love and understand each other’s suffering. During this conversation, the Kurdish “teyze” spoke in a thick, Zaza (a dialect of Kurdish) accent while the transgendered activist hugged the rainbow flag he had been waving and used speech locutions that are very specific to the gay community in Turkey. It ended up with them hugging in tears, vowing to keep in touch.
It also ended with me having to sit down to catch my breath that I had just witnessed what I had just witnessed.
I’m not sure I’d have believed all this was possible a month ago. Clearly, though, it was in the making–it did not come out of nowhere. Rather, AKP’s strong hand in governing has created constituencies for whom plurality and tolerance is a key value. As one Gezi participant said to me: “my problem is that this man [Erdogan] wants to paint us all black. We are a rainbow! There are many colors!” Hence, this tolerance was not just a momentary convenience, but a value that has emerged from an experience of feeling and being shut out.
It’s unclear how much this pluralism will carry on in the future–or how widespread it is in the country in general–but it is a striking and a potentially deeply transformative experience for the participants in the Gezi process as well as the ongoing neighborhood forums.
So, I come to today. In a few hours, the 11th LGBT pride march will start in Taksim. It is the first march with a “permit” in Taksim since the beginning of Gezi protests (though nobody really seems to be taking permits that seriously these days). Many groups, well, pretty much everyone, who has been a part of the Gezi protests will be attending. Most neighborhood forums I attended have expressed a desire to march as well.
This might be the first time that Turkey’s LGBT community leads –and is not just tolerated– a large and diverse march of dissenters whose unifying ideology is emerging as tolerance and plurality.
Today, in Turkish twitter, “#direnayol” is trending which brings together Gezi politics with LGBT symbolism.
In Turkish, “diren” means to resist and has become the symbolic word of the Gezi protests–”#direnankara” to refer to protests in Ankara, for example. When AKP youth floated a badly photoshopped image suggesting that the famous pepper-sprayed “women in red” was was an actress and the whole thing was a set up (there is ample video and multiple Reuters photos of the pepper-spraying incident), twitter users started joking with #direnphotoshop–resist, photoshop.”
“Ayol” on the other hand, is the Turkish linguistic equivalent of a “limped wrist.” It literally connotes a sense like “darling.” So, to say “gel, ayol” is a bit like saying “come, darling.” In Turkish “ayol” is also a symbol of gay speech, a locution that can be added to sentences to convey a queer sensibility. For example, “Ayol, it’s an actual revolution” (“ayol, resmen devrim”) had become a slogan of the LGBT community during the Gezi events.
During the Gezi Park Protest, a whirling dervish in a gas mask visited Gezi park (of course, right?) and the image was widely circulated, often along with the saying “Sen de Gel” — a saying meaning, “you, too, come”, from a sufi poem by Rumi.
Today, along with the #direnayol hashtag, the following image has been circulating in Turkish Twitter, uniting the LGBT rainbow flag (a very recognizable symbol in Turkey), the dervish, the gas mask, and the call: “You, too, Come.”:
The Rumi poem “Sen de Gel” is inscribed in his shrine in Konya, Turkey and was perhaps best translated in spirit by Coleman Barks:
So, perhaps, I’ll end by answering a question many friends of mine have asking me–should I come to Turkey during these turbulent times? I’ll repeat the answer I’ve been giving all along. Yes. I’ve even joked that the unsafest part of my visit to Turkey was the ride from the airport in a taxi that had removed the seatbelt–and I mean it. Istanbul is a big city and usual big city precautions apply–and Taksim at the height of a protest is not advisable if you have children with you.
