Two opposite social patterns and a self-seeking society

The first style

The Association of Independent Industrialists and Businessmen in Turkey (Musiyad) has been carrying out a special program for commercial training for 6 years, benefiting hundreds of foreign students who came to study in Turkey, under the title

," says the head of the youth care wing in "Musiyad" who supervises The program "Turkey has a great productive power, and foreign students represent natural commercial ambassadors who ensure that this power is better integrated into international markets. They receive training in the fields of foreign trade, export, entrepreneurship, and commercial inquiries. They have strong ties with their countries and with the regions where their families reside, which makes them pioneers of trade." External".

This information has more than one indication;

The first concerns individuals (students and parents), which is that the young man goes to a safe place to study, where he does not fall into intellectual or social traps, and obtains not only a university degree, but also practical experience from major commercial institutions, and enters the fields of life through the shortest paths and the highest platforms, bearing in mind that Tens of thousands of these students are recipients of scholarships and accommodation expenses from the Turkish government.

The second indication, which is more extensive and pertains to societies, relates to the nature of the interests of the Turkish state and the footholds it desires to obtain in neighboring countries or elsewhere.

They are commercial stations that are based on highly trained local expertise and are able to make the economies of their countries an extension of the success of the Turkish economy, leading to the creation of a regional economic bloc, and economic integration is naturally accompanied by social and cultural integration.

The second style

The religious establishment in Iran offers scholarships to Arab youth to go to Iran to study beliefs (not engineering or medicine). Some of them receive security and military training to be sleeper cells in their countries. Another group of young people enjoy paid summer entertainment trips organized by entities close to the Iranian religious establishment. In the Arab countries, during which they face the means of social, economic and doctrinal temptation, and when they return to their countries they are messengers of sectarianism in its doctrinal, behavioral and economic aspects and a threat to the national security of the state in its three vital areas: culture, society and economy, with the support of points of contact that sometimes wear the mantle of diplomacy.

the point

The second pattern represents a danger to human societies in general and crosses the spectrum, and man is born to gather on the bonds of race, language, tribe, and clan, but he is able, with his mental talents that God has bestowed upon him, to meet and take refuge in the social values ​​upon which he meets with others, and the bonds of instinct recede in order backwards in favor of an alliance Wider is the finest among the patterns of human society because it is based on mental creativity and the arts of building social bridges that lead to the emergence of metropolises. And the clan and the tribe) and its vilification (ignorance) when it becomes an obstacle in the way of the great alliance, and the organization of the relationship with the followers of other religions within the Muslim community, and from it (immediately and in contrast to the theory of evolution and theories of sociology) emerged the most fertile civilization and the highest form of coexistence among human beings.

Missing templates

This is not propaganda for the political system in Turkey, for the Ottoman Empire, or for any of the many titles that put sticks in the wheels of our societies and prevented them from deciding their way of life at the beginning of the 21st century. He protected the state, safeguarded social purification, and created societal progress. Today, he lacks the intellectual templates that make him a culture of belonging.

People in Turkey and abroad are overjoyed at what the first type of life brings them, but they do not realize where it came from, what danger it protects, and what future it preserves. But they are not ready to be re-elected. This segment does not realize what this regime represents for their country, nor does it look at its local and regional social pillars and the dependence of Turkish regional economic security on them, nor how the region will view Turkey if it goes.

It only looks at its services and believes that any other party deserves to be given the opportunity to rule the country like the Western parties (which agree on the origins and differ in the branches) and the result is a threat to the political system and services together, as happened in part in the Istanbul municipal elections.

This scene of intellectual incompatibility is repeated for the same reasons in the Arab regions that are under Turkish protection, where Arab voices are calling for its end, even though protecting Arab cities from uprooting militias is a meeting point for Arabs and Turks and a matter of life and death.

Here, the first quarter of the 21st century has come to an end, and the people of this century (in this part of the world) still have not developed for themselves a permeable cultural flavour, which friend and enemy sense and then distance themselves from. This is a worse beginning than the beginning of the 20th century, which had a national flavor before It begins knowing that the victors of the First World War determined its course and assumes that we (the people of society) determine the course of our current century.

Opportunities to capture

The Arabs whose states have fallen, and the Turks, are greatly negligent, amounting to sin in translating what they have in their hands of bright and dark social signs into a societal flavor that is distinguished by those of their social order, so they cling to their society and the great alliance is established, as they - that is, the Arabs and the Turks - are in front of the simplest forms of projects in preparation and implementation And marketing in which the factors of good and the factors of evil collide violently and openly, this default falls primarily on the strategic think tanks in Turkey (the last place where there is still a real state of institutions and law and the last room that the flames did not reach in a building devoured by fire), so Turkey’s operations Economic, military, and urban (local and regional) all serve social dimensions in one way or another, but they are not accompanied by social messages (as in liberalism, communism, and socialism that combine the economy and society), and it is impossible to harvest their fruits, put them in “social baskets” and market them to people.

For 11 years, Turkey's programs for the reconstruction of the destroyed Arab cities under its protection, which are rare (or non-existent), have not succeeded in raising an easy question in the mind of the Arab person: What is Turkey's interest in restoring the infrastructure and civil life in its destroyed cities? Iran to demolish it?

The 21st century is the century of conflict between society and militias, and because of it, Arabs migrate from their land to Turkey, and it enters their land to pursue militias, and Arabs and Turks must put an end to this vicious circle that takes refuge in the first pattern of the second pattern.